LIBRARY OF CONGRESS, 

"BX^^ — 



UNITED STATES OF AMERICA. 



Mm- 







S. T^. HARKEY, D. D. 



THE 

Gospel in Art 

OR 

TWELVE MEMORIAL SERMONS 

ON THE 

MEMORIAL WINDOWS 

OF 

TRINITY EV. LUTHERAN CHURCH 

KUTZTOWN, PA. 



TO WHICH IS ADDED THREE SFRMONS ON THE PRODIGAT SON 

BY EEV, SIDNEY L. HAEKEY, D. D. 

PASTOR OF THE CHURCH 



WITH AN INTRODUCTION 
BY REV. G. F..SPIEKER, D. D. 

Professor in the Theological Seminary, Mt. Airy, Philadelphia, Pa. 



KUTZTOWN, PA. 
J. B. ESSER, PUBLISHER 



T«* Library 
I of Congrbss 

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TRINITY EV. LUTHERAN CHURCH, 
KUTZTOWN, PA. 



TO THE MEMBERS 

OF 

TRINITY EV. LUTHERAN CHURCH, 

THIS VOLUME 

IS RESPECTFULLY AND AFFECTIONATELY 

DEDICATED, 

WITH THE PRAYER 

THAT IT MAY CONTRIBUTE 

TO THEIR 

SPIRITUAL EDIFICATION AND SALVATION 

AND BE TO 

THEM AND THEIR CHILDREN 

A SACRED AND ENDURING MEMENTO, 

BY THE AUTHOR. 



Copyright Secured, 1895. 



PREFACE. 



Trinity Lutheran Church, of Kutztown, Pa., was 
organized on Whit- Monday, in the year 1876, by Rev. 
G. F. Spieker, who had previously been the pastor of 
St. John's Union congregation, of the same town. The 
circumstances can be stated in a few words. A chapel 
had been built upon a large and beautiful central lot 
on Main street for Sunday school purposes, several 
years before. And when on the 17th of April, 1876, 
it was decided by an election regularly held, to build 
a new Union church, the pastor, Rev. G. F. Spieker, 
immediately resigned and prepared to organize a pure- 
ly Lutheran congregation. This was accomplished on 
Whit-Monday of the same year by the election of a 
Church Council, and the adoption of the name of ' 'The 
Evangelical Lutheran Church, of the Holy Trinity." 
The officers elected consisted of the following persons, 
to wit : 

EiJ)KRS. — Richard Miller, John Humbert, Daniel 
Hinterleiter, Sr., Jacob R. Heffner. 

Deacons. — Daniel K. Springer, Samuel L- Wiltrout, 
Clinton Bieber, Eugene D. Bieber. 

Trustees. — Isaac F. Christ, Daniel Yaxtheimer, 
Jacob Hinterleiter, Peter Krause. 

Superintendent of the Sunday school, Eugene D. 
Bieber. 

The new congregation was served for seven years as 
pastor, by Rev. G. F. Spieker, D.D., now Professor in 
the Lutheran Theological Seminary at Mt. Airy, Phil- 
adelphia. He was succeeded by Rev. W. A. C. Muel- 
ler, who served the congregation as pastor until 1890. 
The present pastor, Rev. S. L. Harkey, D.D., took 
charge of the congregation April 1st, 1891. On June 



VI THE GOSPEL IN ART 

the 19th, 1892, the corner stone of the new Trinity 
Lutheran church was laid ; the pastor being assisted 
by Rev. M. C. Horine, D.D., of Reading, Pa. And 
on Sunday, June 3d, 1894, this beautiful new church 
was solemnly dedicated to God, practically free from 
debt. It was a day of great rejoicing. The pastor 
was assisted at the dedication by the following Luth- 
eran ministers, viz : Rev. Dr. G. A. Hinterleitner, of 
Pottsville, Pa. ; Rev. Er. G. F. Spieker, of Allentown, 
Pa. ; Rev. Dr. Samuel Laird, of Philadelphia, Pa. ; 
Rev, Dr. F. J. F. Schantz, of Myerstown, Pa. ; Rev. 
W. A. C. Mueller, of Charleston, S. C. ; Rev. Profes- 
sors G. B. Hancher, Ph.D., C. C. Boyer, Ph.D., and 
F. K. Bernd, of the Normal School, Kutztown ; Revs. 
J. J. Cressman and B. E. Kramlich, and Revs. I. W. 
and W. J. Bieber. The church is built of white Read- 
ing sandstone and brick, trimmed with Hummelstown 
brown sandstone, with a tower 145 feet high of white 
sandstone. The style of the church is a modified 
Gothic, with three gables. The particular feature 
above all others attracting attention, and making it 
one of the most beautiful churches in the country, is 
the fine Memorial Windows, of Opalescent glass ; three 
of which are 14 by 28 feet, besides 9 others of smaller 
size. The figures and emblems in these windows are 
of such exquisite coloring, artistic design, and master- 
workmanship, as to do credit to any art gallery ; 
which suggested the idea to the pastor, of preaching 
Memorial sermons, to utilize and impress the lessons 
taught by the painter's art. The result, the reader will 
find in this book. It must be permitted the author to 
say, however, in regard to any deficiencies found in the 
sermons, that they were not intended for publication 
when prepared and delivered ; and were only requested 
for this purpose afterwards. This will account for the ar- 
rangement, the phraseology > and general style, all of 
which were adapted to the peculiarities of the congre- 
gation. It is true that the principal doctrines of chris- 



PREFACE Vll 

tianity as held by the IyUtheran church are mostly in- 
troduced and discussed, eitrter directly or incidentally ; 
which raises the hope that others may be benefitted 
besides the members of the congregation. That it ma}^ 
be the means of impressing the Gospel more forcibly 
upon the hearts of those into whose hands the book 
may fall, as well as to furnish a permanent Souvenir 
to the members of the congregation, and so contribute 
something in an humble way to the glory of God, the 
welfare of the church of Christ, and the salvation of 
souls, is the only object, and sincere prayer of the 
author. S. L. H. 

Kutztown, Pa., February ist, 1S95. 



INTRODUCTION. 



The author of this volume, "The Gospel in Art," 
Rev. Sidney L. Harkey, D. D., was born in Iredell 
county, North Carolina, April 3d, 1827. His parents 
were John and Sarah Harkey, the family name origin- 
ally having been 'Herche.' On the paternal side his 
ancestry was Swiss, whilst on his mother's side the 
family goes back to Wittenberg in Germany, the home 
of the Conservative Reformation. Baptized in infancy 
by the Rev. John Reck in St. Michael's Church, N. C, 
the early removal of the family to the state of Illinois, 
led to his confirmation by the Rev. Daniel Scherer at 
Hillsboro., 111., where he also began his classical stud- 
ies in the Academy of that place under the principal- 
ship of Prof. Edward Wyman. 

Dr. Harke}^ was the youngest of three brothers. 
The two older brothers graduated from the Theologi- 
cal Seminary at Gettysburg, under Dr. S. S. Schmucker, 
whilst the subject of this sketch entered Pennsylvania 
College at the same place and continued his studies 
there from 1844 — 47, when a severe attack of sickness 
obliged him to leave the institution. After a private 
course of Theological training under his brother, the 
Rev. Simeon W. Harkey, D.D., who afterward became 
Prof, of Theology in Illinois State University, he was 
admitted by license to the office of the Ministry, in 
1848, by the Maryland Synod. 

For a time he devoted himself to the work of teach- 



IO THE GOSPEL IN ART 

ing, commenced in a select school at Frederick, Md., 
by establishing and serving the Piedmont Academy in 
Mechanicstown, Md., when he accepted a call to New- 
ville, Pa., which was his first regular ministerial 
charge. During his pastorate at Newville, he was or- 
dained by the West Pennsylvania Synod, in 1850. 
Missionary and pioneer labors then claimed his ener- 
gies in the work of Lutheran Church extension at vari- 
ous points in the state of Illinois. Peoria, Pekin, 
Mendon, Decatur, Shelbyville, Nokomis,and Vandalia, 
are some of the land-marks of his toil in the establish- 
ment of self-sustaining charges without missionary aid 
in some places, and the organization of congregations 
in others. In 1861 he served as Chaplain of the 54th 
Regiment Ills. Volunteers, for almost a year during 
the Civil War. 

From 1868 to 1870 he was the English professor in 
the Swedish Augustana College and Theological Sem- 
inary, located at Paxton, Ills. It was he who made 
the first effort to locate the institutions at Rock Island, 
preparing the way for their subsequent removal. The 
college charter for that institution was obtained by him 
and he was instrumental in organizing the Theological 
and Collegiate departments separately, the one to be 
under the control of the Synod exclusively, and the 
other under a Board of Trustees, according to the char- 
ter. The year 1870 marks the conclusion of his labors 
in Illinois. That his labors and ability were appreci- 
ated by his brethren is shown by his triple election to 
the presidency of his Synod. He enjoys the distinc- 
tion of having been the first president of the Synod of 
Illinois and adjacent States. 



INTRODUCTION 1 1 

The author of these sermons was one of the first, if 
not the first, of American students from Gettysburg to 
differ from Dr. S. S. Schmucker and his system of 
American Lutheranism, doctrinally. From the year 
1852, he began to study the New Testament critically, 
with the view of arriving at a scriptural system of dog- 
matic theology. Not having access to the Symbolical 
Books of the Lutheran Church at that time, his views 
of the Divine teaching were not influenced by anything 
outside of the Bible in the way of theory, system or 
confession. After he had deduced a form bearing the 
impress and testimony of Holy Scripture, and openly 
declaring it in the presence of those who ridiculed it, 
he found that, it corresponded precisely with the con- 
fessional standards of the Evangelical Lutheran 
Church. A remarkable experience well worthy of note, 
and given in the author's own language. A sermon 
preached by him as President of the Illinois Synod, in 
i860, and published by members of the Synod on 
"The Faith once delivered to the Saints," shows his 
position and its harmony with the faith of the Luth- 
eran Church. Dr. C. Porterfield Krauth, at that time 
editor of the Lutheran in its magazine form, pro- 
nounced this sermon to be the clearest and most posi- 
tive exposition of the Faith of the Church that had yet 
appeared in the English language from an American, 
and praised not only thestatement of the Faith, but its 
manly and unanswerable defense. On the strength of 
this sermon, which he had read, Prof. C. F. W. Walther, 
D.D., of St. Louis, introduced the author to all the 
churches of the Missouri Synod, in St. Louis, as well 
as to the faculty of the Theological Seminary ; and pro- 



12 THE GOSPEIv IN ART 

posed to employ him in the establishment "of English 
congregations in that Synod ; entertaining him at his 
own house, and bearing personally the expense of can- 
vassing the city, and of all the experimental English 
services. He also entrusted him with the translation 
of Euther's Small Catechism and other works. The 
author continued in the warmest friendship and corres- 
pondence with Prof. Walther to the time of the latter' s 
death ; and only a short time before that event had a 
letter from him which closed by saying, "My heart and 
home are open to you always." 

Dr. Harkey was one of the founders of the General 
Council ; carrying his Synod with him into the organ- 
ization of the former body at Eort Wayne, in 1867. 
Besides being a delegate at most of the conventions of 
the Council, he was twice elected its English recording 
secretary. His pen has been active in more than one 
direction. He has not only cultivated the domain of 
poetry, but also that of musical composition ; and thus 
shown that his appreciation of art is not confined to the 
particular department which has brought out the dis- 
courses contained in this volume. The publications 
from his pen, in addition to the work before us, are : 
"The Signs of the Times," 1852; "The Faith Once 
Delivered to the Saints," i860; "Thorough Educa- 
tion," 1868; "The Only Son," 1869; "Songs of 
Beulah," 1876; "The Eord's Day," 1878; "Close 
Communion," 1878 ; "Agnosticism," 1885 I " Nation- 
al Blessings and Dangers," 1889. 

Since 1870, Dr. Harkey has been active in the work 
of the ministry at Dayton, Ohio ; Indianapolis, Ind. ; 
Mt. Pleasant, Pa.; Toledo, Ohio; North Eima, Ohio, 



INTRODUCTION 1 3 

and his present charge, Kutztown, Pa. Here, in one 
of the oldest boroughs of the State, the seat of a flour- 
ishing Normal School, the author has had the pleasure 
of witnessing the erection of a new church edifice in 
the course of his pastorate. Beautiful in its general 
architectural design, the charming appearance of Holy 
Trinity Lutheran Church has been completed bj T its 
artistic windows ; which have furnished the themes for 
the discourses here offered to the reader. The very 
range of the themes is striking, and gives some idea of 
the combined effect of these productions of consecrated 
art: 1. Windows of Agate; 2. Martin Luther; 3. 
Philip Melanchthon ; 4. Christ Blessing Little Chil- 
dren ; 5. The One Thing Needful ; 6. Christ, the 
Light of the World ; 7. The Good Shepherd ; 8. The 
Cup of Wo ; 9. Mary and the Resurrection ; 10. Mar- 
riage ; n. The Realities of Religion; 12. Zion, the 
Perfection of Beauty. None of these discourses were 
written with a view to their publication. No one will 
dispute the propriety of thus presenting them to a 
wider circle. The windows are memorial windows ; 
which will give the sermons a special interest in the 
minds of those to whom the}' recall the past with all 
its memories. Others will be interested in them be- 
cause of the instructive, yea, momentous themes they 
suggest. The author's style is in harmonj^ with the 
title of the volume ; marked, as it is, by clearness, 
strength, and beauty of diction. 

We might be content to let these discourses speak 
for themselves were any apology demanded for what 
may appropriately be termed "Christian Art." The 
artistic faculty is a gift of God; although, like all other 



14 THE GOSPEL IN ART 

gifts, it may be, and as a matter of fact, has been per- 
verted. Witness the crudest efforts of idolatry in this 
direction, even the most colossal Egyptian statues, as 
well as the most perfect productions of Grecian art, 
unrivalled from an aesthetic point of view. Yet, what 
do they teach ? What is their theme ? Not the glory 
of God, not the Gospel in Art. At most they tell us 
of beauty, which is always a delight in itself. But, 
when art is distinctly Christian ; when forms of beauty 
are the vehicles for the expression of Divine Truth, we 
rejoice because of the association of beauty and truth. 
The good is not excluded in Christian art, but rather 
included. Every scene from the kingdom of God de- 
picted on canvass or sculptured in stone or wrought in 
brass or precious metal, bears with it a lesson for good. 
There is something exceptionally unique about the 
conception of this book, taken as a whole, in that it 
brings before us the great subject of "The Gospel in 
Art." The ApOstle Paul says : "All things are yours;" 
then art is ours also ; not the least of God's favors to 
man. The early Christians were obliged to make such 
provision as was absolutely necessary for the conduct 
of worship, without i~he opportunity to cultivate art in 
connection with their places of worship. In the course 
of time, however, we notice the employ of very simple 
devices, but suggestive withal, to express thoughts of 
great moment in connection with the Christian life. 
Beneath the ground, in the passages of the Catacombs, 
we find them, telling of grace and light and hope, in 
the midst of darkness and persecution. Simple figures, 
some of them are. The truths they express are also 
simple ; but in their simplicity, how great ! A cross, 



INTRODUCTION 1 5 

a wreath, an anchor, a lamb, a dove, a palm-branch, 
we know what they meant in those times, and what 
they still mean. Who would be without those preci ous 
truths ? Who * does not appreciate the symbol ? 
There came a time, indeed, when the picture became a 
substitute for the original to many a Christian. Super- 
stition usurped the place of instruction. The Greek 
and Roman Catholic Churches are guilty of such of- 
fence to this very day. 

The discourses in this volume deal with one phase of 
Christian Art, that of painting ; which goes hand in 
hand with Christian architecture ; whilst it has often 
been subordinated to the latter. Painting is an art 
which easily stands by itself, but which just as readily 
lends itself to architecture. A church edifice may be 
churchly without a single painting. It may be per- 
fectly Gothic without a painted window, and it may be 
thoroughly secular with a complement of painted win- 
dows. But the two ought to go together ; both architec- 
ture and painting are necessary to the completion of the 
ideal church edifice. Architecture lends itself to the 
expression of a limited number of leading ideas ; paint- 
ing is capable of expressing the whole range of Biblical 
facts and truths. As is well known Luther was a great 
lover of church music ; and the conservative attitude 
which overcame the art-destroying fanatics at Witten- 
berg, proves that he appreciated the true function of 
art in its relation to the sanctuary. Among the sects and. 
to a great extent among the Protestant churches, there 
has been a great deal of prejudice against the use of art 
in the House of God. This prejudice is partly founded 
on aversion to the abuses of the Church of Rome and 



1 6 THE GOSPEL IN ART 

partly based on the assumption that it is not compati- 
ble with the worship of God in spirit and in truth. If 
Christian Art led the mind away from God, or dis- 
turbed devotion, or detracted from the glory of God, 
then it ought not to find a place in the house of wor- 
ship. Where the Word of God is taught in its truth and 
purity, as in the Lutheran Church, there is no danger. 
We do not hesitate to call good Christian pictures helps 
to devotion, because of the thoughts they will suggest. 
In addition to this they are instructive, and finally, 
they furnish the sanctuary with ornamentation, which 
is thoroughly in harmony with the preaching and the 
services of the House of God. The Word and the Sac- 
raments are the indispensable requirements of worship; 
wherever they are found, all the elements of true wor- 
ship will follow, even in the plainest church building ; 
and where they are present, there will also be a tenden- 
cy to have all the surroundings correspond with the 
means of Grace, in their widest application to the life 
of the Church. Let all things, including this volume, 
serve the Lord Jesus Christ through His Gospel . 

G. F. Seieker, D. D., 

Professor in Mt. Airy Ev. Lutheran Theological Seminary. 



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DONATED BY DR. J. S. TREXI.ER, IN MEMORY OF 
DR. CHAS. A. GERASCH. 



THE WINDOWS OF AGATE. 



The large window, 14 by 28 feet, in. the front of the church, of 
Opalescent glass, with various figures and emblems, is by Dr. 
J. S. Trexler, in memory of his foster-father, Dr. C. A. Gerasch. 



Text : — "And I will make thy windows of Agates, 
a?id thy gates of Carbuncles, and all thy borders of pleas- 
ant stones." Isaiah 54. : 12. 



The language of the text is beautifull} T figurative, 
arid highly encouraging and hopeful. It is a prophe- 
cy ; and applied to the christian church on earth, as 
well as the glorified church in heaven. Great has been 
the affliction, humiliation and oppression of Zion, in 
the past history of the world, both in the old and new 
dispensations. But it will not always be so. Pros- 
perity is assured for the house and kingdom of God. 
The prophecy of Isaiah is now in process of fulfillment. 
The mountain of the Lord's house is now being built 
on the top of the mountains. All nations are flowing 
unto it. The Lord has begun to beautify the house of 
his glory. In peace and protection the places of wor- 
ship are everywhere erected, and beautifully ornament- 
ed like Jerusalem of old ; and like the temple of Solo- 
mon. And the influence and power for good in the 
world, of the christian church, in its visible organiza- 
tion, is equal to the improved ornamentation and 
2 



1 8 THK GOSPEL IN ART 

beauty of the houses dedicated to divine worship. 
Among the many and varied ornaments that are em- 
ployed to beautify the houses of christian worship, 
the windows, occupy a very conspicuous place. Among 
all the beautiful and churchly features of our new 
Sanctuary, the windows attract the first attention ; and 
are by the most, conservative critics, pronounced as 
gems ! In fact they will compare favorably with the 
finest churches in our whole country. They deserve 
therefore attention and study ; that the lessons which 
they teach, may be impressed upon all who worship 
within these consecrated walls ; and may preach the 
truth with silent, yet eloquent voices. Our windows 
are almost in exact accordance with the language of 
the text. They may be truthfully represented as be- 
ing 'almost, or altogether, literally composed of Agate ! 
The various colors, so beautifully arranged, combined 
and blended, make them an exact representation of 
Agate. But memorial windows have a more impor- 
tant mission, than simply to beautify. They also rep- 
resent truth, history, doctrine and principle. They 
teach us by means of beautiful object lessons, the same 
things that we find in the Bible — God's holy Word. 
We can perpetually examine the figures in the win- 
dows of this new church, with profit and with instruc- 
tion. They have a character, a mission, and a voice ; 
and speak to us, and our children after us. Let us 
sketch their significance, and study their lesson ; for 
they are elevating ; and lead us to the eternal King- 
dom, through Jesus Christ ; and to the church trium- 
phant in heaven ; whose glory will be that of God 
Almighty, the Father, the v Son, and the Holy Ghost. 



THE WINDOWS OF AGATE 1 9 

I. The very first object lesson that greets us upon 
our entrance into the new church, is the Monogram 
in glass above the front door. This is a representation 
of the doctrine of the Holy Trinity ; and designates 
the name and faith of the congregation, upon this sub- 
ject. It points out to us the three persons in the God- 
head : Father, Son and Holy Ghost. It tells us that 
the Father is God, the Son is God, and the Holy Ghost 
is God, and j^et that there is but one God, who is over 
all blessed forever more. It tells us that the three 
names and persons in the Godhead are not so inter- 
mingled and confused, as to destroy their personality. 
The Father is not the Son, or the Son the Father, or 
the Holy Spirit either Father or Son. The Father 
ma}^ be in the Son, and the Son in the Father ; but 
each is distinct in office and work ; though one in es- 
sence and divinity. The Father is the Creator ; the 
Son is the Redeemer, and the Holy Ghost is the Sanc- 
tifier. This doctrine lies at the ven^ foundation of the 
Christian religion ; and all other doctrines taught in 
the Bible, are built on this basis. The Father sent the 
Son into the world, and gave him a human body and 
soul, in which to accomplish the work of redemption. 
The Son was baptized in the river Jordan, and the 
people saw him coming up out of the water ; whilst 
the Holy Ghost sat upon his head like a dove, de- 
scending from above ; and the Father's voice sounded 
from the heavens, "This is my beloved Son, in whom 
I am well pleased." This great truth of the Trinity, 
is confessed in the Apostles' Creed, and repeated by us 
every Lord's day ; and has been confessed, since the 
days of the Apostles. It is recognized by all genuine 



20 THE GOSPEL IN ART 

orthodox Protestant christians throughout the whole 
world, whatever differences they may have on other 
subjects. It is also confessed by the Roman Catholic 
and the Greek church, and always will be. As long as 
the Apostles' Creed with the doctrine of the Trinity 
is not overthrown, but held and believed, the Chris- 
tian church still lives. And these shall never be over- 
thrown. An incident that occured about a year ago 
in Germany, is very significant, in this direction. 
Some of the Theologians and Professors of universi- 
ties, became tinctured with heresy, and infidelity ; and 
proposed to drop the Apostles' Creed out of the church 
and Catechism. This was shocking to the people. So 
in the court church where the pastor was accustomed 
to repeat the Apostles' Creed, he was going to omit it 
at the evening service. But when he came to the place, 
and hesitated to open his mouth, he was surprised to 
hear three thousand voices take it up and repeat it so 
loud, as to make the walls ring ! The doctrine of the 
Holy Trinity can not be put down by infidels. If the 
mouth of the minister should be stopped, then the very 
stones would cry out* And if ever any man should 
occupy this pulpit, who was not sound in the faith, the 
front door and the corner stone would reprove and cor- 
rect him. .And before this house could be prostituted 
to the teaching of fundamental heresy, it would be need- 
ful to tear out the corner stone, and the monogram 
above the door ! While there is a child of God on earth, 
that is conscientious and sincere, the belief in the Holy 
Trinity, as represented over our front door, and in the 
Apostles' Creed, will be upheld and defended. 

II. As we enter the church on the right hand from 



THE WINDOWS OF AGATE 21 

the vestibule, the great memorial window of Dr. J. S. 
Trexler greets us. Looking at this window as a whole, 
and especially some distance away, it reminds one of the 
great Sun in the heavens ; with commingled beams of 
fiie, and gold, and silver, and the impression is one of 
brilliancy, and life, and light, and hope. As the great 
Sun with its light and heat, gives life and beauty to 
everything upon this earth, so the Sun of righteousness 
gives spiritual and eternal life, to the souls of men, and 
causes the spiritual Kingdom to flourish and grow ; 
maturing the plants of grace, and the fruits of the spirit, 
for immortality. It is no sombre death scene, or night 
of darkness, portrayed in this grand and immense win- 
dow, but something exhilerating, cheerful, expanding, 
and elevating. One never wearies gazing at its archi- 
tectural proportions, fitness and finel}^ arranged groups, 
figures, colors and general design. But as we draw 
nearer, we discover the emblems and figures and begin 
to study the lessons taught by them. 

i . First we have a painting of the Nativity ; copied 
from the great Italian artist Correggio, that so beauti- 
fully represents the place and scenes and surroundings 
of the birth of Christ, that a person becomes absorbed ; 
and imagines it reality. It is exquisitely fine, and 
would grace the finest collection of an Art Gallery. 
The light is so arranged as to fall directly upon the in- 
fant babe, Jesus, and his mother ; and thrills one with 
pleasure to behold him, who was announced by the 
prophets, and heralded by the Angels of God, as being 
born in the city of David, unto men a Savior, and 
Christ the Lord. The Angels who appeared to the 
shepherds are now hovering over the manger, and 



22 THE GOSPKIv IN ART 

watching the scene with happy faces, bathed in celes- 
tial glory. The shepherds are represented as having 
come to see this wonderful event, which had now come 
to pass, and to do their homage to the mighty Prince, 
Who is cradled in a manger. Joseph is seen in the 
background, in venerable joy ; with cattle, and all the 
surroundings that are mentioned in sacred narrative. 
Be3^ond, in the distance, may be seen the beautiful blue 
hills of Judea, covered with a bright and mellow light ; 
completing the magnificence and glory, of the all im- 
portant scene. Beholding this representation, one can- 
not help being transported with joy ; and to be ready 
to join the angelic anthem of "Glory to God in the 
highest, on earth peace, good will to man !" It is, how- 
ever, not merely the artistic beauty of the picture, 
which makes the view so exhilerating and enchanting, 
but the great import and meaning which is conveyed 
thereby. The nature of the whole event, and its sig- 
nificance flashes upon the imagination, and enters into 
the soul, thrilling it with emotions so holy, joyous and 
grateful, that no words, even of inspiration, can equal 
the effect. We stand still and ponder. The day of 
the world's redemption is at hand. The night of moral 
darkness is ended. The day star from on high has 
arisen upon the world. The star of Bethlehem is the 
Star of Hope for the nations ! Deliverance has now 
come to the oppressed. The sins of the world must be 
taken away. One is born who shall be mighty to save, 
even unto the uttermost, all that come unto God by him. 
No wonder that the wise men came from the Bast, 
with gold, frankincense and myrrh, to worship and to 
testify. The whole grand work of a world's salvation 



THE WINDOWS OF AGATE 23 

is here opened and spread out, in its beginning. The 
panorama of the life of Immanuel is opened, and begins 
to unroll. Hope and expectation stand on tiptoe. 
Nay, the heart beats with an acceleration of joy, never 
witnessed before, among all the creatures of God. The 
ninety and nine are left in the wilderness and the Good 
Shepherd has come after the sheep that was lost. He 
has found it, at the period of his birth, and is prepar- 
ing to lay it on his shoulders with rejoicing, and carry 
it home to God, and the holy angels in heaven. There 
is yet work and sacrifice to be made, until all the wise 
and merciful plan is established and completed, and 
the capstone is placed upon it, with shoutings of joy. 
But the appearance of the Son of God in human form, 
is the security for the success of the expectation, and 
the glorious undertaking. The first step is taken and 
the work begins. The grace of God that bringeth 
salvation hath now appeared unto men. " He who 
was rich, and for our sakes became poor, that we 
through his poverty might be rich," has laid aside his 
riches, and has stooped to the necessary condescension. 
He is now born in the likeness of sinful flesh, and tor 
sin, to put away sin in the flesh. He has taken on him 
the form of a servant that he might redeem those who 
are under the law. He has bowed his neck to the yoke 
of a world's iniquities. He has stooped from the high 
and lofty position of the Almighty Father of the uni- 
verse, to the weakness of the childhood of man. Such 
wonderful exhibition of divine goodness, mercy, wis- 
dom, justice, righteousness and power, has never, and 
perhaps nowhere else, occurred ! It is no wonder that 
the Angels of God with wings covering over, and shad- 



24 THE GOSPKL IN ART 

ing their faces, desire to look into these mysteries ! Let 
us be deeply interested in the history and its beautiful 
presentation. In the birth of Christ we have the ad- 
vent of him, who came to seek and to save that which 
was lost. If we are the ones that were lost, then let 
this picture be a personal appeal unto us, to hail the 
coming of the Lord with highest welcome ! Let us 
hasten to the place of his ministry ; and cast ourselves 
at the feet of his mercy. Let the lesson of God's com- 
passion, in giving us his son as our Savior and Re- 
deemer, make such an impression upon us, when we 
behold the scene of his birth, that we may each one yield 
to his claims, and throwing the arms of our faith around 
him, say, " My Lord and my God !" " Whom have 
I in heaven but thee, and there is none upon earth that 
I desire besides thee." 

2. On the right side of this great window is another 
picture, copied from one of the great Italian Masters, 
(Raphael,) exactly the size of the Nativity. It is a 
representation of the Transfiguration of Christ. It 
is also a picture of exquisite fineness and beauty. 
The Savior is seen here lifted up a little from the earth, 
clothed in radiance, and light, and glory. On either 
side, are Moses and Elias, who appeared with him and 
talked with him. Moses is represented as the Law 
giver, a book in his hand, and Elias with a scroll. The 
whole scene is illuminated with a flood of celestial 
brightness and glory, that is ineffable ; and too great 
for human eyes. The three disciples Peter, James and 
John, are seen lying upon the ground, whither they 
were struck down by the great light, as dead men. 
The Scripture narrative is strictly adhered to. In the 



THK WINDOWS OP AGATE 25 

front are represented the other disciples, who were left 
at the foot of the mountain. In the absence of Christ 
and the three Apostles mentioned, on the mount of 
transfiguration, a man brought his son to be healed of 
an evil spirit ; which was said to be dumb ; but the 
disciples could not heal him. The father seems to have 
been accompanied by the mother, who is prominently 
seen in the foreground. After Christ came down to 
them from the mount the father said to him, "My 
Son hath an evil spirit ; and wheresoever it taketh him, 
it teareth him, and he foameth, and gnasheth with his 
teeth, and pineth away. And I spoke to thy disciples 
that they should cast the spirit out, and they could 
not." This evil spirit now also in the presence of Je- 
sus, again tore him so that he fell to the ground, and 
wallowed, foaming. "Oft times," said the father, 
"the evil spirit hath cast him into the fire ; and into 
the water, to destroy him ; and if thou canst do any- 
thing, have compassion on us and help us !" Jesus 
said unto him, "If thou canst believe, all things are 
possible to him that believeth." The father of the 
child cried out, and said with tears, "Lord, I believe, 
help thou my unbelief !" Then Jesus rebuked the foul 
spirit, saying unto him, " Thou dumb and deaf spirit, 
I charge thee come out of him, and enter no more into 
him !" "And the spirit cried, and rent him sore, and 
came out of him ; and he was as one dead ; in so much 
that many said, 'he is dead.' But Jesus took him by 
the hand and lifted him up, and he arose." 

This was subseqent to the transfiguration ; but both 
circumstances are represented in the picture. Con- 
cerning the transfiguration itself, it is said, "that Jesus 



26 THE GOSPEL IN ART 

was transfigured in the presence of his three chosen 
Apostles ; and his raiment, became shining ; exceed- 
ing white as snow. So as no fuller on earth could 
whiten them. ' ' Moses and Elias appeared talking with 
him. When the disciples recovered their senses, Peter 
said, ''Master it is good for us to be here. Let us 
make three tabernacles here ; one for thee, one for 
Moses, and one for Elias ; for he wist not what to say, 
and they were sore afraid." Then a great cloud over- 
shadowed them, and a voice came out of the cloud 
saying, "This is my beloved Son, in whom I am well 
pleased, hear ye him ! " Matthew says that the disci- 
ples fell on their faces and were sore afraid — afraid 
even to look up, until Jesus came and touched them 
and said, "Arise, and be not afraid ! " Then when 
they looked, they saw no man, but Jesus only. But 
in the beginning the Saviors face shone like the sun, 
and his raiment was white as the light. The artist has 
faithfully brought out all these circumstances ; and we 
have an ideal view of the scene ; as nearly as words, 
can be represented in figures and colors. This is an 
object lesson that requires great study, and profound 
meditation. The act of transfiguration in itself, is in- 
comprehensible ; because divine. It was the over- 
shadowing of the human nature of Christ, by the di- 
vine. The body was the veil that covered the God- 
head. Just as our bodies cover up the immortal spirit 
within us. But for a little while the body of Christ 
became transparent ; so as to let the divinity shine 
through it, as light shines through glass, or water, or 
air ; and hence the glory of the scene. The body for 
the time was reduced, and sublimated and etherialized 



THE WINDOWS OF AGATE 27 

somewhat similar to its condition after Christ's resur- 
rection ; when it was as a shadow, and yet was ma- 
terial enongh to be recognized, and to reveal the marks 
of the nails in the hands and feet. What a wonderful 
transaction ; and how full of matter for thought, and 
veneration and praise to God ! If such the glory, and 
the effect of but a momentary glimpse of the divinity 
of Christ, when his humanity was subordinated to the 
majesty of the Godhead, what must be the scene, where 
he now dwells, exalted to the right hand of God ; and 
where he displays the fulness of his divine attributes, 
without interruption, to the myriads of Saints and holy 
Angels ! If the sweet influence and power, of this 
sudden manifestation of his divinity and glor}^ was so 
great, and enchanting to the disciples, that they 
thought it good to be there, and to build three taber- 
nacles ; what must .it be, to bask forever in the light 
of his glorified presence, without a cloud to intercept 
or mar the bliss ; not in a tabernacle, but in the great 
temple, not made with hands, eternal in the heavens ! 
I,et us study the transfiguration, and the picture which 
presents it to us with such historic accuracy. 

3. At the top of the great window, we see an open 
Bible, which speaks to us of the wonderful revelation 
that God has made in his holy word. • God is every- 
where present and reveals himself in nature and prov- 
idence. But the language is covered up with inexpli- 
cable mysteries and hyeroglyphic symbols ; that we in 
our ignorance are not able to read, or correctly to trans- 
late. Hence the blessed volume of truth is given us, 
which speaks to us in our own language, and w T hich 
should be valued above all price. The Psalmist says, 



28 TH£ GOSPEL IN ART 

it is sweeter than honey and the honey comb ; more 
precious than gold, even much fine gold. It is a lamp 
to our feet, and a light to our path. It is opened and 
not sealed. It is intended for all ; so that he that runs 
may read. To put it at the top of the great window, is 
as much as to say to all who enter this house, ' 'Search 
the Scriptures ; for in them ye think ye have eternal 
life, and they are they that testify of me." It is not 
only our infallible guide in religion and the worship 
of the true God, but the foundation and corner-stone 
of our civil liberties, and all true enlightenment and 
education. Putting it in so conspicuous a place and 
in such a high position, we declare that we do not re- 
gard it as a book of cunningly devised fables ; and 
that we do not sympathize with the infidelity of our 
age, or the silly agnosticism of the Theological Vandals 
that would dismember it and bring it into contempt, or 
disbelief, and ridicule. We shall give it its place, as 
the divine law and testimony ; a more sure word of 
prophecy, and hold it fast, as the touchstone to which 
all the opinions of men must be brought and tested, 
and squared. We may have individual opinions, and 
humanly made creeds ; but they must harmonize with 
the Bible, or fall and perish ! Everything must submit 
to the inflexible fiat, " Thus saith the Iyord." Just in 
proportion as God's word is honored, as the final arbi- 
trator of all disputes, and destroyer of all falsehood and 
error, in politics, education and religion, will the pop- 
ulation of our country, and of the globe, be prosperous, 
secure and happy. We point with unyielding firmness 
to our Bible in the great front window of the church, 
and in other windows, as to the teachings which this 



THE WINDOWS OF AGATE 29 

house is to witness. And if ever these consecrated 
walls should be perverted, and desecrated, to the pro- 
motion of an} T system of religion or philosophy, or 
moralit}^ not found in the Book of God, may they 
crumble into dust, like the heathen temples of old and 
the mytholog}^ of the past ! 

4. In the centre of the great window is the repre- 
sentation of the cross and crown. This is not merely 
to point out to us the history of the Christ of God, who 
bore the cross upon which he suffered and died for the 
sins of the world, and was afterwards glorified and 
crowned as the king of glor3 r . It is true that volumes 
are taught by these emblems in this line and direction. 
The cross, once an emblem of ignominy and contempt, 
is now the symbol of triumph and joy, to all the in- 
habitants of earth, that have a genuine civilization. 
The despised followers of the crucified Redeemer, first 
gloried in the cross. l ' God forbid that I should glory, ' ' 
said Paul. ' ' save in the cross of our Lord Jesus Christ. ' ' 
Constantine the Great obtained the conquest of the 
world under the flag of the once hateful symbol. And 
from that date to the present, it has been cherished as 
the dearest token, and most valuable and significant 
sign, that fallen man can keep or carry. Not that the 
presence of the figure of the cross on canvas, or glass, 
or paper has an}* magic power. Not that a crucifix of 
wood, or brass, or gold, can accomplish anything as an 
amulet or charm in the hands of the vile, the wicked 
and the profane. But the figure of the cross may sug- 
gest the victim of the cross of calvary, with his atone- 
ment and religion,— which improved, embraced, and 
practiced, will save the world ! It is hardly possible 



30 THK GOSPKL IN ART 

to separate the sacrifice of the I^amb of God frpm the 
instrument of his death. We therefore see before our 
mind's eye, the suffering Son of God in his agony, 
wounded for our transgressions, bruised for our iniqui- 
ties, shedding his blood for the sins of the world ; and 
tasting death for every man ; at the same time we gaze 
with our natural eyes upon the figure of the cross. 
The crown also suggests his victory over death, and 
his triumphant resurrection and exaltation to the right 
hand of God, where he ever liveth to make interces- 
sion for us, and has promised to receive us as heirs of 
his kingdom and glory. 

There is, however, another line of thought suggested 
by the cross and crown. The cross to us is a symbol 
and sign of the sufferings, toil, tears, labors, burdens, 
hardships and self-denials, that we must undergo, in 
order to be followers of Christ, and be glorified with 
him. " If any man would be my disciple, let him take 
up his cross and follow me." I^et every one bear bis 
own burden. No one is carried to heaven on flowery 
beds of ease. We must fight the good fight of faith. 
Endure hardness as good soldiers of the cross. Paul 
said, l I have fought a good fight, I have kept the 
faith, I have finished my course ; henceforth there is 
laid up for me a crown of righteousness, and for all 
them that love his appearance." The crown is the 
finality of the christian life, and faith, and hope. It 
signifies the inheritance of eternal life and a 1 l its bless- 
edness. It brings the consummation of the highest, 
brightest, and dearest anticipations of life. The 
Apostle John in his exile had a vision, and was per- 
mitted to see a great multitude in heaven, with white 



THE WINDOWS OF AGATE 3 1 

robes, palms in their hands, and crowns upon their 
heads, and was told that these came out of great trib- 
ulation. Having sown in tears, they reap in joy. 
Having borne the cross they were rewarded with the 
crown ! 

conclusion. 
May it be our happy -lot, after we have suffered 
awhile, to be crowned with glory ; and presented with 
everlasting j 03^ before the King of kings and Lord of 
lords, with him to abide and reign forever ! To this 
happy result, may the memorial windows of our new, 
beautiful sanctuary contribute in their silent lessons of 
truth, and with their subduing influence for good, for 
Christ's sake ! Amen ! 



MARTIN LUTHER. 



The portrait of the great Reformer Martin Luther is one of 
the life-size figures in the Memorial Window of Dr. J. S.. 
Trexler. 



Text : Jeremiah 5:5. '*/ will get me unto the 
great men, and will speak unto them ; for they have 
known the way of the Lord, and the judgment of their 
Godr 



The most prominent figure in the great front window 
of this church, for which we are indebted to the gen- 
erosity of Dr. J. S. Trexler, is the figure of Doctor 
Martin Luther. I know of no man in the history of 
the world, whose portrait represents so many important 
interests as that of Luther. And if he was not one of 
the " Great Men," to whom the Prophet Jeremiah re- 
ferred in the text, after he had wept over the desola- 
tions of Zion, then I think his Prophecy never had its 
fulfillment. But after he wept day and night over the 
slain of the daughter of God's people, he is comforted 
and cheered, by the vision of "great men;" and he 
says, " I will speak unto them ; for they have known 
the way of the Lord, and the judgment of their God." 
He doubtless looked down the long valley of the slain, 
in the coming history of God's church, and he saw 
these men standing before him, just as we see them in 



MARTIN LUTHER 33 

the figures of this great front window ; and the Proph- 
et was encouraged and dried his tears ; for they w T ere 
the chosen of the Lord, and great to do the work, for the 
knowledge, and the judgment of the Most High God. 
As the Prophet Jeremiah's attention was arrested by 
the appearance of these great men, and his joyful hopes 
awakened, so the attention and the hopes of the 
whole world were centered upon them, when they 
came upon the theatre of action ! We are not man- 
worshipers, when we place these figures of the great 
Reformers, as large as life, in the front of this new 
church. Neither do we go beyond the limits of solid, 
sober reality, when we speak of the men, as Jeremiah 
spake to them ! It is easy to deliver a highly wrought 
eulogy upon an} T one whom we greatly admire ; which 
ma}^ be beautifull}' colored with admiration, as a bride 
is decked with flowers. And this has been the style of 
perpetuating the memory of all great men. But the 
highest estimate that can be placed upon Luther, with 
all the coloring that gratitude and partiality can give 
him, will not do him justice ! Even such a mighty 
intellect as that of Thomas Carlisle, declared it to be 
impossible to comprehend, or to describe, the greatness 
of the man. No imagination can conceive the magni- 
tude of'his work and influence, or the colossal strength 
and power of his character. No pen can describe the 
might) 7 overthrow of error, and the promotion of hu- 
man welfare, progress, and elevation, brought about by 
this humble instrument, in the hands of God. He was 
evidently born for his work, as all great men are. 
His origin was poor and humble, like the human par- 
entage of the Son of God, that the excellency of the 
3 



34 GOSPEL IN ART 

gifts and accomplishments might be recognized as- 
coming from God ; and that God might have the glory 
of all the great achievements. 

I do not wish to give you a biography or history of 
Luther at this time. It is the privilege, interest, and 
duty, of every person in the world, to acquaint himself 
with his history. And there are thousands of books 
and records, that are accessible to all of every language 
and nationality. So that it is unnecessary for us to 
undertake such a task for others. His impress is upon 
the ages — his impress is upon the nations— his impress 
is upon civilization— and upon governments, and poli- 
tics, and laws. His impress is upon education, and 
literature, and science. His impress is upon Christiani- 
ty, and morality, and the church. His impress is 
upon every person now living in christian lands. His 
impress is even upon the pope of Rome, and the church 
of Rome, his greatest enemies ! ' It is impossible for 
those who hate him to divest themselves of his influ- 
ence. It clothes them as with a garment. It adheres 
to them, and permeates their life and being, as the 
light of the sun, which cannot be dispelled or driven 
away ; and as the atmosphere that is inhaled with 
every breath, and without which we cannot live. 

We shall not follow him from his birth in Eisleben, 
Saxony, November 10th, 1483, through all the strug- 
gles of his youth and student life— his providential 
discovery of the Bible— his mental distress in the mon- 
astery—and his anxious inquiry what to do to be saved. 
We need not speak of his conversion and supernatural 
discovery, that justification is by faith, and not by 
works. We need not inquire into the varied experien- 



MARTIN LUTHER 35 

ces, and wonderful processes, by which he arrived at 3 
knowledge of the truth, and declared it to the world. 
It is enough for our present purpose to know, that 
there was such a man ; and that his portrait stands in 
the great front window of this church ; and that we 
highly appreciate the wisdom and foresight "of the do- 
nor of the window, in putting it there. We rejoice in 
the conspicuous position which the figure occupies ; 
and deny that we do him any more homage than he 
deserves. We are not man- worshipers, or man- fol- 
lowers, except as they follow Christ. We find Luther 
standing in this window with an open Bible in his 
hand ; which relieves us of all suspicion of worshiping 
the man. If -he were an idol, or a god, we should find 
him standing before us in all the vainglorious pomposi- 
ty of his personal dignity ; challenging us to look at 
him ! But his finger points to the open page ; which 
convinces us that he is a defender of the faith ; and an 
expounder of the word ; declaring unto us, "Thus 
saith the Lord !" He never says, "I say so, or I 
think so ;" but, "here stands the word of God — here 
Jehovah speaks ; hear ye him !" He has no message 
of his own ; for he is no new prophet, or ambitious in- 
ventor of philosophy or religion. He does not stand 
on the same ground v/ith Solon, or Socrates, or Plato ; 
and yet he is wiser and mightier than they. The phil- 
osophy which he teaches is divine. It is the wisdom 
of God, and not of man. The doctrine which he 
preaches and defends, is the doctrine given by inspira- 
tion. The wisdom which he embodies and inculcates, 
is from above. He stands before us with the firmness, 
and calmness, and conscientiousness, and reverence. 



36 GOSPEL IN ART 

and faith, and courage, and determination, of a mighty 
conqueror and hero ; whose qualities are born of the 
truth and the right ; and he leaves himself and his 
work in the hands of the omnipotent Jehovah. 

I. He stands before us as the representative of the 
rights and liberties of man, as a moral and responsible 
being. The labor of the despots, both in church and 
state, was to make man a menial, cowardly slave, of 
his political, moral, and ecclesiastical masters. Who- 
soever dared to have, or to express, an opinion of his 
own, in opposition to the rulers, popes, and potentates, 
was at once subjected to torture, and crushed by the 
merciless instruments of persecution and death. Hu- 
manity had its neck under the heel of despotism ; and 
life was no more sacred or secure, than the victims of 
cannibalism in the dark places of heathen Africa. L,u- 
ther dared to reprove the wickedness of princes ; to 
expose the corruption or kings ; to arraign the gross 
injustice and inhumanity of the rulers of the people ; 
and to defend the innocent, downtrodden, and oppressed, 
at the peril of his life. The truthfulness of his charges 
was so manifest that the consciences of the masses 
recognized it ; and they ran together to his side. In- 
iquity trembled, and scattered, and fled. The flames 
had consumed every man that dared to think and 
speak, according to his convictions, for a thousand 
years before ! But Luther, nerved with an unseen 
power, defied his enemies and persecutors ; and he 
held the flames of martyrdom in contempt. We can- 
not give many illustrations in this discourse, but will 
allude to a single incident to prove his qualities in every 
direction. It will show his belief in the rights of man, 



MARTIN LUTHER 37 

in all his relations — the rights of conscience — the rights 
of citizenship— the rights of faith — the rights of religi- 
ous confession and worship — the rights of scripture in- 
terpretation ; and it will also prove his indomitable 
courage, and contempt for unjust persecution, as well 
as his unlimited faith in God, and his sublime confi- 
dence in truth and right. In one word, it will give us 
a conception of the manner of man that the providence 
of God gave the world, in Martin Luther. It will 
show that the thousand years of darkness that had 
covered the earth, .brought forth the man, that was 
fitted to give the nations liberty and life. When the 
pope's Bull, or as we say Bill, of excommunication 
came, cutting him off from the fellowship of the church, 
and the protection of the civil arm, as a heretic, whom 
it would be right to -kill anywhere, Luther had a great 
fire built in the open court of the university ; and in- 
vited the professors, students, and citizens, of Witten- 
berg, to the grand cremation. At 9 o'clock in the 
morning, a large number assembled near the east gate, 
by the side of the holy cross, and anxiously awaited 
results. A scaffold had been built of wood ; and one 
of the oldest Masters of Art, immediately set fire to it. 
As the flames arose, Luther stepped out and cast into 
the midst of the flames, first the canon law, the Dec- 
retals, the Clementines, and the Extravagents of the 
popes, and some of the writings of the papal legate. 
Then, when these were reduced to ashes, he took the 
pope's Bull of excommunication in his hand, and hold- 
ing it up before him, he exclaimed aloud : "Since 
thou hast afflicted the Lord's holy one, may fire un- 
quenchable afflict thee !" Whereupon he cast it into 



38 GOSPKlv IN ART 

the flames, amid the hearty applause of the crowd that 
witnessed it. This was the boldest act that any man 
had performed for a thousand years ; or during the 
whole history of the Roman church. It was in some 
sense, a superhuman act ; for humanly speaking, no 
man could do such an act, and expect to live ! The 
kingdoms of the world, "were all the crouching, meni- 
al, slaves, and grovelling vassals of the pope. The 
pope put everyone to death, that was even suspected, 
of disagreement, or opposition, to the teachings of 
papal hierarchy. Openly declared, and outspoken 
opposition, was altogether unknown. Yet this man, 
poor, and single-handed, stands up for human rights, 
and human conscience, with such a spirit of confidence 
and fearlessness, as to shock the world, as if shaken 
by an earthquake ! His defiance of the pope's author- 
ity, in his tyrannical ex-communication, is still fur- 
ther intensified, by going before a Notary Public, in 
the presence of five witnesses, and entering this solemn 
charge, accusation and challenge : " I, Martin Luther, 
an Augustinian monk, and Doctor of the Holy Scrip- 
tures, at Wittenberg, on my own account and behalf, 
and on behalf of such as stand on my side, declare the 
pope to be inferior to the Scriptures ; and without any 
right to slay Christ's sheep, or cast them into the jaws 
of the wolf ! I therefore appeal from the pope ; first ^ 
as an unjust, rash, and tyrannical judge, who con- 
demns without a hearing ; and secondly, as a heretic, 
misled, hardened and condemned by the Holy Scrip- 
tures ; thirdly, as Anti- Christ ; an enemy and adver- 
sary, and opposer of the Holy Scriptures, who dares 
to set his own opinion and word against the word 



MARTIN LUTHER 39 

of God ; and fourthly, as a despiser, calumniator, and 
blasphemer, of the Holy Scriptures." He even in- 
vokes the wrath of God, and the supreme judgment of 
the Almighty, upon the pope, and all his adherents ! 
So by a single act, and in a single day, a blow is 
struck, that breaks the shackles from the necks and 
limbs of the whole civilized and christian world ! And 
we see the figure of Luther, standing for the rights and 
liberties of the people. How many bloody wars have 
been fought for this principle ! And how many mil- 
lions of lives have been lost, and sacrificed, and oceans 
of human blood shed, to secure and accomplish this 
great demand, and the right of existence ! But Lu- 
ther's example, and word and spirit, did more than all 
the armies of the world. The principle of the man- 
hood of man, and of the equality of all men before God, 
and each other, was established by Luther, to stand 
forever. If this were all that he did, monuments 
should be erected to his honor, as high as the highest 
mountains, and piercing the clouds ! 

2. He stands for the rights of conscience, as well as 
human liberty.— -For hundreds of years, no one had the 
right to his own convictions ; or the operations of his 
own mind. He must think, and feel, and act, accord- 
ing to the authorities of a corrupt Episcopacy, at the 
head of which, was the pope of Rome ; or else be cast 
into a dungeon and put to death. This proscription, 
applied even to teachers of the sciences, as well as of 
religion. Galileo was imprisoned for mathematical 
demonstrations ; and for declaring that the earth 
moved around its own axis. Others who ventured an 
opinion of their own, on religious truths, fared still 



4-0 GOSPEL IN ART 

worse. But Luther at one stroke, put away this dia- 
bolical outrage ; and stood up against all his masters, 
with the same right that all possessed. After he brake 
this yoke of bondage, every man, down to the present 
day, was made free ; free to follow the dictates of his 
own conscience. 

j. He stands for the word of God, as the great au- 
thority that must decide all. This is the only safe and 
unshaken position that can be taken. There must be 
one supreme oracle ; and that must be infallible. But 
no sinful man, can be such an oracle. Millions and 
millions of men, have had unlimited millions of opin- 
ions, all differing from each other ; and so it will al- 
ways be, outside of the word of God. Here alone, is 
there unity and power. This rock will withstand all 
assaults. Hence you see Luther with an open Bible, 
in this picture, with his finger pointing to the page. 
The Bible is his weapon. It is the sword of the Spirit. 
With this he will not only successfully defend himself, 
but overthrow his enemies. This gave him the great 
advantage. This is where he caught the papists on a 
hook, and swung them over his head ! They had al- 
lowed the confession to stand from the beginning, that 
the Bible was the word of God. So now, when they 
bring up tradition, decrees, councils, popes, customs, 
and all the sophistry of the schools, and the bombastic 
assumption of the scholastic philosophers, and lovers of 
the flesh, it is an easy matter to cut them down like 
thistles, and bramble bushes ; because they contradict- 
ed the word of God, which they themselves recognized, 
and had never set aside. So now again, as of old, the 
position of Luther comes into high regard and impor- 



MARTIN UJTHER 4-T 

tance. At this time many of the so called Protestant 
churches are in the same position as Rome was, in the 
days of Luther ; trying to set up human opinions, 
criticisms, and skeptical quibbles, against the divine 
word. But Luther and those bearing his name, will 
fight for the word, till the last man falls. 

"The Word they still shall let remain, 
And not a thank have for it ; 
He's by our side upon the plain 
With his good gifts and Spirit." ■ 



f. The figure of Ltcther stands for the education of 
the masses. The education of the young was entrusted 
to the church. But as it was the interest of a corrupt 
church to foster and encourage superstition, so it was- 
policy to keep the people in ignorance. The condition 
of the people was deplorable. Nine- tenths of the pop- 
ulation, could not read ; and knew not the Ten Com- 
mandments, the Apostles' Creed, or the Lord's Prayer. 
The efforts of Luther, were to have the people all in- 
structed, and taught to read the word of God for them- 
selves. He exerted himself to correct and purify the 
German language. And he is in reality the father of 
the common schools, for the people. 

j. He stands j c or personal piety \ instead of mechanical 
grace. He was himself a model of prayer, and wor- 
ship ; spending hours and days, in prayer and com- 
munion with God. Some of his prayers excel every- 
thing ever recorded ; even the prayers of Moses and 
the Prophets ! 

6. He sta?ids for courage, and frm7iess, and faith, 
He reproved the timid, by his example and his word, 
He feared no foe, when in the discharge of duty. He 



42 GOSPEL IN ART 

would go to Worms, to confess Christ before trie great 
Diet, even if there were as many devils to hinder him, 
as tiles upon the roofs of the houses. He believed in the 
protection of providence, when doing the work of the 
Lord. His faith carried him safely through every or- 
deal of persecution, and threatened danger. Whenever 
he took a position, authorized by God's Word, nothing 
on earth could move him from that position. This is 
the reason that the purified church, was united and 
consolidated, on such a solid, immovable rock of truth, 
in the confessions. There was no uncertain sound. 
There was no dodging hard questions of doctrine. 
There was no omission ; but every statement was made 
with the positiveness of the letter, and the spirit of the 
divine word. Other confessions and statements of 
doctrine, intended to be the fundamental law and basis 
of denominations and sects, you will find evasive, si- 
lent, ambigitous, non-committal ; because of differences 
among those holding to the organization. But the 
Augsburg Confession, and Catechisms of Luther, as 
well as all the confessional statements of the Lutheran 
Church, are clear, full, positive, and conformed to Holy 
Scripture ; of which they are an exact and literal re- 
production. This is all owing to the clearness, firm- 
ness, faith, courage, and unity of Luther, whose mind 
is embodied in the teachings of the church, bearing 
his name. 

7. He stands for conservatism, and yet the right of 
Reformation. His motto was that of St. Paul : ' 'Prove 
all things ; hold fast that which is good." The truth 
once found, must be held, no matter whether the pa- 
pists, or the Anabaptists, or the greatest fanatics, held 



MARTIN LUTHER 43 

it, or rejected it. So in practice. He did not cut loose 
from the historic Christian church, or drift away from 
its safeguards and moorings, as other reformers, and 
teachers, and leaders, that founded new sects. There- 
fore we can say with truth, and positiveness, that he 
created no sect. He purified the church, that Jesus 
Christ and his Apostles founded. That was his aim, 
and that was the successful and triumphant result of 
his life and labors. 

8. Why do we give him such prominence in the 
churchy and even place his poj r trait in the window ? Be- 
cause of what he did and what he represented ; as well 
as because of what he was. We do not worship the 
man. As a man, he had his infirmities like all other 
men ; which he also confessed and deplored. We 
honor him because he is one of the greatest men, that 
this world ever saw ; and " knew the way of the Lord, 
and the judgments of our God," as the prophet Jere- 
miah declares. Nay, he was the greatest of all men, 
that God ever gave this world, outside of the Prophets, 
and of Jesus Christ, God's only begotten Son. But 
whilst we honor him as peculiarly our own, we do not 
claim him, to the exclusion of other people, that do 
not bear our name, or his. Luther belongs to the 
world ; as all great men do. We do not regard him 
as infallible, or inspired. And we do not agree with 
him in every word that he uttered ; because we know 
he was not divine. But we honor him more than any 
man, since the days of the Apostles, because he 
accomplished more than any man that ever lived, for 
Christianity, for humanity, for religion, for the church, 
for society, and for the world. Although not inspired 



44 GOSPEL IN ART 

like the Apostles and Prophets, so as to write the Holy- 
Scriptures, yet he was the instrument of God ; as com- 
pletely in his hands, and controlled by his providence 
and Spirit, as Moses, or Elias. He was the man of 
God, like David, to set up and save, the altar of the 
Lord's house and worship. He was the man of God, 
like Solomon, to build the house ot the Lord, so glori- 
ously, that it can never be overthrown, but finally 
will be merged into the temple not made with hands; 
eternal in the heavens. 

CONCLUSION. 

Let us heed the advice and example of the Prophet 
Jeremiah, and " Speak to the great men, who have 
known the way of the Lord, and the Judgment of their 
God ! " In examining their lives and works, we speak 
to them, and they speak to us. What we learn of them, 
may be of the greatest value, for time and eternity. 
The portraits of these men suggest their works and 
their characteristics. So, as long as this congregation 
lasts, it is hoped that the fine figures in the front win- 
dow, will stimulate research ; and lead many to the 
same great truths, of which they were such noble ex- 
positors, and defenders. So that when our life work is 
done, we may leave the same bright testimony to our 
children, and to future generations ; and reap the same 
blessed reward, in the everlasting kingdom of our God, 
and theirs, through Jesus Christ our Lord. Amen ! 



PHILIP ilELANCHTHON. 



The Portrait of the great Reformer Philip Melanchthon is 
one of the life-size figures in the Memorial Window of Dr. 
J. S. Trexler. 



Text: i Samuel, iX : i. — "The soul of Jonathan 
was knit with the soul of David ; and Jonathan loved 
him as his own sotd." 



I can think of no more suitable passage to express 
the relation between the two great Reformers, than this 
text. What David was to Jonathan, Luther was to 
Melanchthon. And what Jonathan was to David, 
Philip Melanchthon was to Luther. The two great 
Reformers and co-laborers, were as firmly bound to- 
gether, as King David and his brother-in-law. Mel- 
anchthon was to Luther what ivy is to the oak. The 
oak is firmly planted in the earth, to stand unshaken 
for ages, or forever ; and the ivy winds itself around 
the tree, and shields it with green leaves, and sweet- 
scented flowers. The ivy cannot stand alone, and 
neither could Philip Melanchthon. He was a great 
scholar, especially in Greek and Latin ; and also in 
Hebrew, and Theology, and Metaphysics. He was of 
invaluable assistance in the translation of the Holy 
Scriptures, and in revising Luther's works, so as to make 
them a little more smooth, and rhetorical ; and take 



46 GOSPKI* IN ART 

away some of the most offensive personalities. He 
taught side by side with Luther, in the same university 
at Wittenberg, and was greatly beloved. He was a 
man of most amiable disposition, and heavenly spirit. 
He fully agreed with Luther in everything ; but orig- 
inated very little himself. He found abundant work, 
in explaining and defending the teachings of Luther. 
It is true that he is called the author of the Augsburg 
Confession ; and he did write it. But every word and 
syllable, was submitted to Luther for his approval ; 
and then corrected and corrected, until it was the mind 
of Luther, set in the language of Melcanchthon ; like 
apples of gold, in pictures of silver. Luther took 
Philip with him to all the great battles of the ecclesias- 
tics, and sometimes put him forward ; especially when 
there was any controversy about the original languages. 
He stimulated Luther in the great attacks, and sym- 
pathized with him, like a devoted wife, with the hus- 
band whom she loves. Their souls were knit together, 
like that of David and Jonathan. It is impossible to 
give the history of a great man like Melanchthon, in a 
single discourse. We can only touch upon such inci- 
dents, as will give us some conception of the man, and 
why he is always associated with Luther, both in his- 
tory and art. Philip Melanchthon was born in Bretten 
of the Palatinate, Feb. 14th, 1497. His father died 
when he was eleven years old. He was then taken to 
the house of his grandfather, to live. He was born 
with great mental power. And to a powerful genius 
he united great sweetness of disposition, and soon be- 
came a universal favorite. He had an impediment in 
his soeech ; which he overcame in somewhat the same 



PHILIP MKLANCHTHON 47 

manner that Demosthenes, the Greek orator, did. At 
the death of his grandfather, soon after his father, he 
was sent away to school. At the age of twelve years, 
he composed a Latin comedy ; which greatly pleased 
the learned Dr. Reuchlin, his nncle. His right name 
in German, was Schwarzerd, orBlackearth ; which ac- 
cording to the custom of learned men in that age, was 
changed into the corresponding word in Greek ; which 
was Melanchthon. He was sent to the University of 
Heidelberg. At fourteen years he was made Bachelor 
of Arts. When 17 years old, he was made Doctor of 
Philosophy, and began to teach. The Elector Freder- 
ick, who had established the University of Wittenberg, 
secured him as Professor of Languages in that Institu- 
tion, which was already famous, as the school in which 
Luther, teaching theology, had taken his stand against 
the pope of Rome ! He performed the journey from 
Heidelberg to W T ittenberg on horseback ; stopping on 
his way at Augsburg, where a banquet was given in 
his honor, by literary men. As each new dish was 
brought in, he was expected to make an impromptu 
speech, in Latin, descriptive of the article. After. a 
while the dishes were so many, that it became monot- 
onous ; and he replied but once for all. When he ar- 
rived at Wittenberg, everybody was disappointed, be- 
cause of his youth, his small stature, his delicacy of 
constitution, and his seeming" timidity. Four days 
after his arrival, he delivered his inaugural address, 
and all hearts were won, by his eloquent Latin, his 
great learning, cultivated understanding, and sound 
judgment. Luther was drawn to him at once, as by a 
magnet. He could not find words strong enough to 



48 GOSPEIv IN ART 

express his admiration of the young- man. Melanch- 
thon returned the affection. He discovered in Luther 
a kindness of heart, a strength of mind, a courage, a 
wisdom, which till then he had never found in any 
man. His reverence and love to him were unbound- 
ed. " If there be any one," said he, " that I love and 
embrace with my whole heart, it is Martin Luther. " 
This was in the beginning of their acquaintance, and 
in their youth, before the mighty battles were fought, 
in which these two champions stood shoulder to 
shoulder, and side by side. Melanchthou was as re- 
markable for calmness, prudence, and gentleness, as 
Luther was for wisdom, impetuosity, and energy. Lu- 
ther communicated vigor to Melanchthon, and Mel- 
auchthon moderated Luther. They were like positive 
and negative agents in electricity ; by whose recipro- 
cal action upon each other, an equilibrium is main- 
tained. If Melanchthon had not been at Luther's side, 
the torrent might have overflowed its banks. When 
Luther was not present, Melanchthon faltered, and 
gave way for the sake of peace. Luther did much by 
power. Melanchthon did much by following a slower 
and gentler method. Both were equally upright, 
openhearted and generous ; both were full of love for 
the word of eternal life, and proclaimed it with fidelity 
and earnestness to the day of their death. The sweet 
spirit of the Gospel, fertilized and animated all Mel- 
anchthon' s teachings and reflections. And in his lec- 
tures, the driest sciences appeared clothed with a 
grace that charmed all hearers. A. new method of 
teaching was introduced ; and Wittenberg became the 
.school of the nation. The impulse that Melanchthon 



PHILIP MELANCHTHON 49 

gave to Luther, in translating the Bible, is one of the 
most remarkable circumstances, of the friendship ex- 
isting between these great men. Luther compelled 
Melanchthon to take part in his researches ; consulted 
him in difficult passages ; and so the work advanced, 
more rapidly and correctly to completion.. 

As early as 15 16, Erasmus, one of the most learned 
men at that time living, expressed himself of young 
Melanchthon in these words : " My God ! what prom- 
ising hopes does Philip Melanchthon give us ; who 
although only a boy, deserves equal esteem for his 
•knowledge in both languages ! What sagacity in argu- 
ment, what purity of expression, what a rare and com- 
prehensive knowledge, what extensive reading, what a 
delicacy and elegance of mind, does not he display !" 
To another he wrote, "Of Melanchthon I have the 
most magnificent hopes. So much so, that I am per- 
suaded, Christ designs this youth to excel us all ; for 
he not only excels in learning and eloquence, but by a 
eertain fatality is a general favorite ! Honest and can- 
did men are fond of him, and even his adversaries can- 
not hate him." Just six months before Melanchthon 
came to Wittenberg, Luther had nailed his 95 theses on 
the door of the church, in opposition to indulgences ; 
and began his crusade against corruption all along the 
line. His teachings circulated so rapidly, that it 
seemed in the language of a historian of the time, as if 
Angels had served us as postmen, or mail carriers. 
Melanchthon with all his learning, was therefore at 
once precipitated into the great conflict. Everybody 
saw the great change produced by the Reformation. 
The very necessities of the times created the demand 
4 



50 GOSPEL IN ART 

for a purification of the church, school, and state. 
Reuchlin, the uncle of Melanchthon, as well as Eras- 
mus, was favorable to a reformation of the church ; 
but both seemed to cool down in their love for their 
young friend, whom they had so highly recommended, 
because they'thought he was going too fast, and becom- 
ing too ardent in his zeal and devotion, to the views of 
Luther. 

1 ' Melanchthon soon discovered that a turning point 
had been reached in the history of the Christian Church, 
and that Luther, partly because of his humility, and 
also his powerful, and Apostolic faith, was the man 
chosen of God, to bring about this blessed revolution. 
But an opportunity was soon to be afforded the ingeni- 
ous youth, to step upon the battlefield of the Reforma- 
tion himself, and fight the good fight of faith at 
Luther's side." Ledderhose. This was the great dis- 
pute that took place at Leipzig, June 27, 15 19. This 
discussion was to be between Dr. Eck, the commis- 
sioned champion of the Pope, and Luther and Carl- 
stad on the other side. Many learned men and stu- 
dents, were present at this discussion ; and as the Wit- 
tenbergers entered the town, Melanchthon rode by 
Luther's side, in a carriage. The first discussion was 
between Kck and Carlstad, on some minor points ; and 
then came the battle between Eck and Luther, on the 
pope's Supremacy, Purgatory, Indulgences, Penan- 
ces, Absolution, and Satisfaction. The contest was 
long and hot, lasting three weeks. Luther placed 
himself then, as ever, in the citadel of God's word, and 
came forth unconquered. Melanchthon sat by and 
supported his two friends, Carlstad and Luther, with 



PHILIP MKUNCHTHON 5 I 

private observations and assistance. It is said, this 
annoyed the Roman champion very much ; who occa- 
sionally found time to cry out, " Be silent, Philip, and 
mind your own business ; and do not disturb me ! " 
It was a great lesson for Melauchthon. It strength- 
ened him for his whole life, in the maintenance of the 
truth. He soon had the opportunity to lock horns 
with this Roman Bull himself. Kck, in contempt, 
called him, " The bold little man." And the Witten- 
berg teacher of languages, was mocked, as the shoe- 
maker who wanted to know more than his last ! 
Eck was so worsted in these conflicts, that he would 
never dispute with the Wittenbergers any more. Me- 
lauchthon' s industry was very great. He was gener- 
ally found in his study till 2 o'clock in the morning. 
He published a series of volumes on the books ot the 
Holy Scriptures. He saw very clearly, that the foun- 
tain of Divine Truth, that had been obstructed, must 
again be made to flow. These books had a rapid sale, 
and passed through many editions. His greatest work 
was called Loci Communes ; which followed the pure 
dictates of the Bible, and treated of practical matters, 
like justification, original sin, the law and the gospel, 
faith and good works, &c. I^uther puts this estimate 
upon his writings : "I have been born to war, and to 
fight with tactions and devils ; therefore my books are 
stormy and warlike. I must root out the stumps and 
stocks ; cut away the thorns and hedges ; fill up the 
ditches ; and am the rough forrester, to break a path, 
and get things ready. But Master Philip walks 
gently and silently ; cultivates and plants ; sows and 
waters with pleasure ; as God has gifted him so rich- 



52 GOSPEL IN ART 

ly." He was now made a Bachelor of Divinity, as 
well as Master of Arts ; but never obtained the Doc- 
torate, although Luther said, he was a "Doctor, above 
all Doctors." Thus the strife went on and deepened, 
until Luther was incarcerated in the castle of Wart- 
burg, in order to save him from the fury of the Papists, 
after the Diet of Worms. Then for a while all care 
and responsibility of the cause of the Reformation, and 
of the purified churches, devolved upon Melanchthon. 
He took this sorely to heart and wrote to his friends : 
"Our Elijah is not yet with us, although we know 
that he lives ; and we wait and hope for him." "My 
longing for him tortures me grievously." Luther 
scolded him for this in a special message and said : 
"Even though I should be lost, the gospel will lose 
nothing by that ; for in that you excel me, and follow 
Elijah as an Elisha, with a double portion of the spir- 
it ; which may the Lord Jesus bestow upon you in his 
mercy ; Amkn !" Another letter from Luther says, 
"And what are you doing, my Philip ? Do you pray 
for me that this unwilling imprisonment and conceal- 
ment, may redound to the greater glory of God? 
Here I sit, and all day long place before me the picture 
of the church, and lament my insensibility ; that I 
am not drenched in tears, and with my eyes as foun- 
tains of tears, to weep for the slain of the daughter of 
my people. Do you as a servant of the Word, stand 
in the midst, and guard the walls and the gates of Je- 
rusalem, until they come upon you also ! You under- 
stand your calling and your gifts. I pray for you above 
all other things, and trust my prayer availeth. Do 
thou likewise ! Let us bear our burden together. We 



PHILIP MELANCHTHON 53 

stand alone in the battle. After me, they will fall upon 
you. " 

From this time on we can only allude to special 
events and circumstances, in which Melanchthon comes 
prominently before us in history. And we cannot no- 
tice all of these in this short discourse. The part taken 
by him in the preparation of the great Confession of 
Augsburg, deserves the most careful thought. This 
is the oldest confession of Christian doctrine, after the 
Apostolic, Nicene, and Athanasian Creeds ; and older 
than that of the Roman church. It is also the most 
Catholic, broad, scriptural, difmite and full, of any 
document ever written, as the foundation, or doctrinal 
basis, of the church. It will stand forever ; because it 
is a summary of scripture doctrine. Philip Melanch- 
thon is the writer and composer of this great work. 
He clothed it with suitable language, as with a dress, 
and he deserves great honor for his work. It is as nearly 
perfect, as any work can be, which is not given by in- 
spiration of the Holy Ghost, word for word. As to 
the substance and subject matter of the Confession, 
Melanchthon cannot be called its author. Every ar- 
ticle, and every doctrine, had long before been agreed 
upon. So there was no invention, or newly arranged 
expression but a plain statement of fact and taith. 
Melanchthon put the articles together in systematic 
order, and submitted every one to Luther several times 
for revision, and correction. The style of composition 
is that of Melanchthon ; but the doctrines taught in 
their very shades of expression, and meaning, are 
Luther's ! Luther was intentionally kept out at Coburg, 
a short distance from Augsburg, so that all bitterness 



54 GOSPEIv IN ART 

of personal feeling and hatred against him, might be 
avoided ; and yet, that messengers might notify him of 
every change that might be proposed. Melanchthon 
being of such a mild temper, and so easily imposed 
upon, the great Confession was in some danger. L,u- 
ther had to strengthen him by letter from Coburg every 
day. At one time he wrote to Philip, "Why do you 
unceasingly trouble and worry yourself? If our cause 
is wrong, let us recant ; but if it is* right, why do you 
make God a liar, concerning his great and precious 
promises, because he bids us be of good cheer, and be 
satisfied ? You are troubled thus by your philosophy, 
and not your theology. What more can the devil do 
than kill us ?" Melanchthon wrote to Luther as fol- 
lows : "We are here constantly in the greatest trouble, 
and shed tears continual 1 y, which has been aggravated 
by still greater distress to-day, when M. Veit's letters 
informed us, that you were so highly displeased with us. 
that you would not even read our letters ! My dear 
Father, I do not wish to increase my sorrow, by many 
words ; but only ask you to consider where, and what 
danger we are in ; having no other comfort, but your 
encouragement alone. The Sophists and Monks, are 
making every effort to excite the Emperor against us. 
At no time have we stood in greater need of your ad- 
vice and encouragement, than at this time ; as we have 
followed you as our head, in the most dangerous cause, 
up to the present time, I pray you take our part now. 
Christ permitted himself to be awakened when the 
vessel was in danger, and we are in still greater dan- 
ger ; and nothing worse could happen to us, than that 
you should forsake us !" "I desire you to inform me 



PHILIP MELANCHTHON 55 

how much we may yield to our adversaries, if it become 
necessary ? " To this Luther replied : " According to 
my opinion, you have already conceded too much to the 
Papists ! You are troubled about this matter, be- 
cause you do not understand its beginning, nor end ! 
God has set it in a place, which you cannot reach 
either by your rhetoric, or philosophy. That place is 
called faith ; in which are all things which we cannot 
see, or understand. Whoever wishes to make these 
things visible, open, and comprehensible, as you do, 
will get sorrow and weeping for his pains ; even as you 
have, against our will. " "We can yield everything 
but the Gospel ; that must be free, and stand for- 
ever ! " 

I will yet allude to the sickness of Melanchthon, and 
his wonderful recovery by the help of Luther. You 
have doubtless all heard of this before ; but' as it is one 
of the most important incidents of his life, it is worth 
mentioning again. Melanchthon was not only very 
conscientious, but also sensitive. He had been greatly 
troubled about various things, for which he was not 
responsible, and he grieved very much over them. His 
worry and trouble caused him to fall sick at a place 
called W T eimar ; more on account of his mental distress 
and melancholy, than anything else. His strength 
failed rapidly, and certain death seemed to be his only 
prospect. When he was thus seriously ill, and in 
danger of death, the elector sent for Luther ; who rode 
day and mght from Wittenberg, in order to reach him 
alive. When he arrived, to his sorrow he found him 
as had already been reported. His eyes were already 
dim, his reason gone, he could not speak or hear, and 



56 GOSPEL IN ART 

his countenance was loose and fallen. He recognized 
no one and could neither eat nor drink. When Luther 
looked upon him, and was not recognized, he was great- 
ly shocked, and said to his companion, " God forbid ! 
how has the devil abused this noble instrument ! " He 
immediately turned his face toward the window, and be- 
gan to pray most earnestly to God. Then he said, 
" God our Lord was obliged to hear me. For I cast 
my burden before his door, and besieged his ear, with 
all his promises, that he would hear my prayer ; so that 
he was obliged to hear me, if I was to trust his prom- 
ises. " He then stepped up to the bed, and took 
Philip by the hand, and spoke in a loud voice, " Be of 
good cheer Philip, }^ou will not die ! Although God 
has reason enoueh to take away life, yet he hath no 
pleasure in the death of a sinner ; but that he should 
return from his ways and live. If God called again and 
received Adam and Eve, the first and greatest of all 
sinners upon earth, he will not cast thee out, my Phil- 
ip, nor suffer thee to perish in sin and sorrow. There- 
fore do not give way to despondency ; and do not mur- 
der yourself, but trust in the Lord, who is able to kill 
and make alive, wound and bind up, scourge and heal 
again. " Luther understood perfectly well the trouble 
of his heart and conscience. When he had thus held 
his hand and addressed him, Philip began to draw his 
breath more naturally again, but could not say any- 
thing for a long time. He then turned his face toward 
Luther, and began to entreat him for God's sake not to 
detain him any longer, but let him die in peace. He 
declared that he was upon a good journey and should 
be allowed to proceed ; for nothing could happen to 



PHILIP MELANCHTHON 57 

him, that he more greatly desired. " Luther replied 
' l By no means, Philip ; you must serve the Lord 
awhile longer in this world. " Philip became more 
and more animated, and Luther immediately ordered 
some soup to be prepared, and took it to him, himself. 
But Philip refused to taste it. But Luther forced him, 
exclaiming, " Do you hear Philip? You must eat, or 
I will excommunicate you !" He was prevailed upon 
by such language, and began to eat a little, and thus 
gradually regained his strength, and recovered." Led- 
derhose. Melanchthon said himself afterwards, "If 
Luther had not come, I should have died." He out- 
lived Luther, by fourteen years, and assisted at the 
funeral obsequies of his much loved friend. Melanch- 
thon was married, Nov. the 29th, 1520, to Catharine, 
daughter of Mayor Crapp, of Wittenberg. And this 
union was blessed with four children, two sons, and 
two daughters : Philip, George, Anna, and Magdelin. 
He was a great friend of children, "nd regarded his 
own, with the deepest affection. . . . After the 
death of Luther, the care of all the churches and 
schools, seemed to devolve upon Melanchthon, as the 
spiritual head. Although the great battles had all 
been fought, the agony of his mind was very great, be- 
cause of some controversies among the Protestants, 
themselves. Especially did the new doctrines of the 
Zwinglians, and Calvinists, give him great pain. And 
he longed to leave the fighting, militant church for the 
church triumphant. He died April 19th, 1560, aged 
63 years and 63 days. His mind was calm and death 
approached him gradually, in the midst of many pray- 
ers, exhortations, and Scripture passages, repeated 



58 GOSPEL IN ART 

aloud. Among his last words were : " Christ is made 
unto us, wisdom, righteousness, sanctification and re- 
demption ; therefore let him that glorieth, glory in the 
Lord. I perpetually bear in mind the words of the 
Apostle John, " But as many as received him, to them 
gave he power to become the Sons of God, even to 
them that believe on his name. " When the passage 
among many others was repeated to him, " Into thy 
hands I commit my spirit, Lord God of truth, " they 
asked him if he heard it; and he replied " Yes, " 
loud enough to be heard by all. This was the last 
word he uttered upon earth. 

After his death, his body was laid out in his study, 
and all were permitted to view it, for two days. Some 
touched his head. Some pressed his hand, and many 
tears were dropped into his coffin. Citizens brought 
their children to look upon him, so that they might in 
future times be able to say what kind of looking man 
he was. The following paper was placed in his lead- 
en coffin. De Aubigne. "In this coffin Philip Me- 
lanchthon was buried ; who was a Professor of the 
Holy Scriptures, and of the good arts, 42 years. He 
was an excellent, learned, pleasant, sensible, sincere, 
pious and holy man ; patient and benevolent towards 
the poor; the most faithful and diligent assistant of 
the sainted and revered Doctor Martin Luther, in ex- 
plaining and establishing the pure doctrine of the di- 
vine Word, which had been darkened by the fraud of 
the Roman popes, the juggling of the monks, and a 
great number of abuses." He was buried by the side 
of Luther ; that as in life thev stood side by side, as 
we see them in our front window, so in death they 
should not be divided. 



PHILIP MEUNCHTHON 59 

CONCLUSION. 

While this world stands, these two great characters 
will be known as heroes and benefactors of the human 
race ; as well as devout servants of the living God. 
They will always be associated together, as if their 
souls were knit together. Their work was one. And 
they now reap the same blessed reward, in heaven. 
We can see them by faith even now, standing together 
by the side of Abraham, and # Moses, and Elijah, and 
David, and the Apostles, near the great white throne, 
praising God and the Lamb, and shining as stars for- 
ever in the kingdom of the Lord. May we all at last 
reach their happy condition, and blest abode, through 
Jesus Christ our Lord ! Amen ! 

Facts verified by De Aubigne and Ledderhose. 



CHRIST BLESSING LITTLE 
CHILDREN. 



A Memorial Window presented by the Ladies' Aid Society 
of the Church. 



Tkxt : Mark, io : 13 — i6. — ",4;z^ they brought 
young children to him, that He should touch them ; and 
His disciples rebuked those that bro2ight them.''' 



The picture of Christ blessing little children, is one 
of the most heart- touching object lessons, that we have, 
in this church of beautiful windows. We owe it to the 
thoughtful kindness of the Ladies' Aid Society, that 
we have so large and elegant a window, devoted to 
this interesting subject. I doubt if any single act in 
the life of our Saviour, has left such an impressiou upon 
the christian world as this. It is engraven on the 
hearts of all affectionate, pious parents, even as it is 
fixed and sealed in the glass, and burnt into it by fire. 
The same grand picture is burnt into the heart of lov- 
ing parents by Jthe fire of affliction and bereavement. 

How many millions of weeping eyes have been turned 
to "this scene here depicted ; and though dim with tears, 
have been thrilled and comforted, with the glorious and 
pathetic view. The words that explain the scene to 
the sad and sorrow-stricken, who have had their prec- 




PRESENTED BY THE EADIE3' AID SOCIETY. 



CHRIST BLESSING LITTLE CHILDTEN 6 1 

ious little ones taken out of their arms, and laid in the 
cold grave, are sweeter than honey ; stronger than 
death ; and richer in meaning and comfort, than all 
things else that the world possesses. - And yet this 
picture in our window, is not perfect. It is not equal 
to the reality, which it represents. It does not do jus- 
tice to the subject. It serves to remind us of the trans- 
action, but that is all. There are but three ages pre- 
sented to us by this artist, in the figures of the three 
dear little children around the Master. There must 
have been more ; and some of more tender age ; even 
infants, in their mothers' arms. Some painters have so 
represented ; and grouped the mothers with their babes. 
Matthew says, that the little children were brought to 
Christ, and that they did not come themselves. Which 
shows that the parents, and other dear friends, were in- 
terested in having the mighty Saviour touch them ; 
and that the children were not of sufficient age to know 
the value of their presentation, to choose for them- 
selves, or to understand fully who it was that was put- 
ting his hands upon them ; or for what purpose it was 
done. They are said to have been young children, and 
not children merely ; which would be as likely to refer 
to infants, as to little boys and girls. Doubtless if the 
mothers brought them, they brought all that they 
had, and of different ages. What mother, upon such 
an errand, would forget any, or leave one at home ? 
The object for which they were brought, was not to 
have them instructed and taught by the great Teacher, 
as Mary was, that sat at His feet, and chose that good 
part, that could never be taken away from her. It was 
not now divine and heavenly wisdom that was sought ; 



62 GOSPEL IN ART 

or to behold the compassionate face of the dearest friend 
of man on earth ; and to engage in his praise. All 
this* convinced us, that these children were not capable 
of these things • but were more likely passive, in the 
hands and arms of their parents. They were to be 
touched by the great Physician ; and blessings were to 
be secured by the touch ; which could be done to an in- 
fant of one day old, as well as to a child often years of 
age. Then in the rebuke which Christ gave to his dis- 
ciples, for trying to prevent the eager and believing peo- 
ple from bringing their young children, he calls them 
' 'little children. ' ' This applies more certainly to infants, 
than to children that could walk, or run by themselves, 
without the help or support of parental arms. The 
model which Christ makes of the little child, when he 
says, ' 'Whosoever shall not receive the kingdom of God 
as a little child, he shall not enter therein," is proof 
conclusive, that these little children, or some of them, 
were infants,. For it is not children merely, that are 
models of submission, humility, and passive or receptive 
faith, but infants ; and adults must possess these qual- 
ities. Little boys and girls, though sometimes exceed- 
ingly sweet, and gentle, and aimiable, may also begin 
sometimes at an early age, to be stubborn and self- 
willed ; and could not therefore furnish a perfect model 
for adults, such as the Saviour intended and required. 
The most convincing and conclusive proof, that these 
children were infants, is the statement that he " took 
them up in his arms, put his hands upon them, and 
blessed them. " Is it not more natural to suppose that 
he would take infants in his arms, than boys and girls, 
such as some people would have us believe were the 



CHRIST BLESSING LITTLE CHILDREN 63 

only ones noticed ? We do not wish, or pretend to say, 
thatChrist would not look favorably upon little boys and 
girls, and that there were none such among those pre- 
sented to him for his blessing, along with the little 
ones that were held in their mother's arms. But we 
must insist that our artist has not given us a perfect 
representation of Christ blessing little children, because 
he has left out the ones that are emphasized in the nar- 
rative, and the ones most innocent, although not abso- 
lutely innocent, because all are born in sin. But the 
matter is completely settled and fixed without contro- 
versy by Luke, 18 : 15. where it is said, "And they 
brought unto him also infants, that he would touch 
them." " And the disciples rebuked them that 
brought them ;" no doubt because of their age. Now, 
if children of all ages can be called infants, which barely 
is possible under certain circumstances, then all ages 
may have been in the number of those upon whom the 
Savior laid his hands and blessed, as well as held in 
his arms. But of one thing we are certain, and that 
is, that the term "infants" includes the youngest 
babes. I have said so much upon this subject, because 
I can not allow a picture, or Scripture object lesson, to 
misrepresent the truth, any more than I would a false 
teacher. And also because a certain class of people 
wish to deprive infants from the full benefits of Christ's 
atonement, and the means of grace which he ordained, 
and which they are capable of receiving, as well as 
adults. We must take this picture therefore, only as a 
general sign and reminder of what Christ did, referring 
to the subject as a whole ; and not at all as literally cor- 
rect, in teaching the kind of children that were brought 
to Christ and received by him. 



64 GOSPEL IN ART 

1. NOW LET US NOTICE THE OBJECT AND PURPOSE 
OF BRINGING THE LITTLE ONES TO CHRIST. 

The sacred writers say, "That he might touch them, 
and bless them." 

i. This may have been in the first place, a blessing 
upon their bodies. The blessing of health, and strength, 
physical development, growth, comeliness, long life, 
and earthly prosperity and success. Even this, the 
lowest and most unworthy motive, was not to be con- 
demned. Because it acknowledges the dependence of 
human beings of all ages, upon the help of God ; and 
puts the bodily keeping and welfare of our loved ones, 
in the divine hands, which is right for us all to do. It is 
a lesson for us to pray to God for our daily bread ; and 
trust him for the same. But we must also, believe that 
those people who presented their children to Jesus for 
his blessing, had a higher object in view ; and that 
was, 

2. In the second place, that their souls might be par- 
doned, purified, a?id made meet for the kingdom of 
heaven. They had doubtless heard his teaching, and 
his doctrine, concerning eternal life and salvation. 
And they believed, that as he had the words of eternal 
life, and as he was the way, the truth, and the life, as 
well as the door by which all must enter heaven, he 
could and would, qualify those who came to him, for 
everlasting salvation at the right hand of God, in that 
world of light and glory, from which he had descended 
to earth, and into which he would ascend again and 
enter, when this life should end. This was of all 
things most desirable. And parents who desired to be 
saved themselves, would naturally desire this for their 



CHRIST BLESSING LITTLE CHILDREN 65 

children also. This same desire actuates all good 
people to-day ; and will continue to actuate them to 
the end of the world. If we desire any practical 
lessons from the aot of Christ, as set before us in the 
picture of this great window, it must be mainly in the 
line of spiritual benefits, for time and eternity. The 
question confronts us, how can we bring our children 
to the Savior now, that he may bless them ? He is 
no longer visibly present among us, so that we can do 
as the people did during his ministry. We must 
therefore inquire how he is present with us in an in- 
visible manner, so that we can bring the little ones to 
him in our day ; bring them into such an actual con- 
tact with him, that they may feel his invisible touch, 
have his invisible hands laid upon them, and receive 
his blessing spiritually ; and yet as really, as if we 
saw him with our natural eyes, taking them up as of 
old, to bless them. 

II. IN ONE WORD HOW CAN WE BRING OUR 
CHILDREN TO JESUS NOW? 

i. Some make a great deal of prayer ; and claim 
that if we hold our children up in the arms of prayer, 
he will take them and lay his hands upon them, and 
bless them. This may be truly so, and should not 
only be encouraged, but insisted upon, as an indis- 
pensible duty. But it requires, first of all, that we 
should have the assurance of the Savior's presence with 
us, though we see him not, when we pray. What 
assurance have we of this ? We have such assurance 
in his promises. "There is therefore now no con- 
demnation to them that are in Christ Jesus, who walk 
not after the flesh, but after the spirit." Whoever is 

5 



66 GOSPEL IN ART 

in Christ, must have his presence wherever he may 
be ; and can be sure that when he prays for his chil- 
dren, he is handing them to him, to put his hands 
upon them, and bless them. Then he says to his dis- 
ciples, "IyO, I am with you always, even unto the end 
of the world ! " Now such as can claim this promise, 
can also say, "Here Lord, is my child, bless it with 
the same blessings, that thou hast given me ! " And 
their faith sees him take the little ones in his arms, 
and bless them with his grace. 

2. There is also a special a?id particular place, where 
Christ has promised to meet with his disciples, and be in 
the midst of them ; and that is, where two or three are 
gathered together in his name. What is this place, but 
the church and congregation of the righteous ? Par- 
ents who bring their children to the house of God, 
where the Gospel is preached, the word of God is 
taught, divine worship is celebrated, and the Holy 
Sacraments administered, may be sure of having their 
little ones near the Savior ; where he can reach them, 
lay his hands upon them, take them up in his arms, 
and bless them. 

j. It is the same with the Holy Sacraments ; especi- 
ally the Sacrament of Baptism. This institution is 
peculiarly adapted and fitted for little children ; be- 
cause they can be presented by their parents, and the 
water and the word applied to them, which constitute 
the true Christian Baptism, whereby they receive that 
new birth, which Christ describes as consisting of 
"water and of the spirit ;" and without which no one 
can see the kingdom of God above. But is Christ 
himself in the ordinance of Baptism, in such a way, 



CHRIST BLESSING LITTLE CHILDREN 67 

that whosoever is baptized, comes in contact with 
him ? This is disputed by some, who deny the bene- 
fits, and the efficacy of this Sacrament. We can only 
prove the presence of Christ in Baptism by those 
passages of Scripture, that give promise of its nature 
and results. "Go ye and make disciples of all nations, 
baptizing them in the name of the Father, the Son, 
and the Holy Ghost." Making disciples, is introduc- 
ing them into the Christian church ; and the Christian 
church is the body of Christ as taught in Romans, 
12:5, and in 1. Corinthians, 12 : 27, where the Apostle 
describing all the offices of the church, and the mem- 
bers of the human body, says, "Now ye are the body 
of Christ, and members in particular." Of this body 
of Christ, which is the holy Christian church, there 
is also one head, which is Christ himself, without any 
members, in his divinity. So then, those that are 
baptized, and made disciples, are in his body, and 
joined to him as the divine and living head. This 
looks as though we bring our children to Christ, 
when we bring them to the Sacrament of Baptism. 
In the church which is his body upon earth, he de-. 
clares that he will be present always, to the end of the 
world. Now let me ask how will children get into the 
body of Christ, the holy Christian church, if not by 
baptism ? It is the door, just as circumcision was 
among the Jews. Children are not in the church by 
natural birth, or flesh and blood, or the faith and 
justification of their parents ; and are the children of 
wrath, because born in sin. "That which is born of 
the flesh, is flesh ; and that which is born of the 
spirit, is spirit." Human nature is unholy ; and 



68 GOSPEL IN ART 

children must be born again, and born of God. To 
have access to Christ, to his body, to his head, and 
heart, one and all must be made his disciples, by the 
right of Baptism. The promise is declared positively 
to belong not unto us only, but also to our children. 
Again, as Baptism is the institution of Christ, he 
must necessarily support it with his grace and bless- 
ing, to make it efficacious in accomplishing what he 
designs thereby. He is therefore in this ordinance 
with the influences and operations of his grace and 
spirit, the same as in the Gospel ; only in a more local 
and concentrated form. The Apostle Peter tells us in 
his ist Epistle, chapter 3, verse 21, ''The like figure 
whereunto, even Baptism doth now also save us." But 
how can Baptism save us ? It is but a handful of 
water ! And there is but one Savior, the man Christ 
Jesus ; neither is there salvation in any other. "For 
there is none other name," says Paul, "given under 
heaven among men, whereby we must be saved, but 
the name of Jesus." And yet Peter says, "Baptism 
doth now also save us ! " How can this be possible, 
without any contradiction ? Only in one way ; and 
that is, because Christ is himself in Baptism, his ap- 
pointed means of regeneration. The proof is becom- 
ing stronger and stronger. The language is too plain 
and irresistible. The Apostle Paul actually says to the 
Galatians, 3 : 27, that when we are baptized, "we are 
baptized into Christ ; and put on Christ ! " Let me 
repeat the verse, "For as many of you as have been 
baptized into Christ, have put on Christ." And yet 
some great and noted preachers, say in their pulpits, 
and in their published sermons, "Children maybe 



CHRIST BLESSING LITTLE CHILDREN 69 

brought to Christ, but not by Baptism ! " What awful 
stupidity ! What terrible effrontery, partiality, and 
prejudice ! Anything so monstrously absurd as the 
contradiction of all Scripture, is nothing less than a 
species of infidelity ; if not of actual blasphemy. 
I would sooner cut off my arm, than contradict God, 
and defy his word. 

Christ is as certainly in holy Baptism as the Holy 
Ghost is ; and therefore we are born in Baptism, both 
of water and the spirit. At the same time that the 
earthly element of water is administered to a proper 
subject, according to the command of Christ, the 
divine element of the Holy Ghost, is administered by 
Christ himself ; the real, true, and divine Adminis- 
trator. 

I said if the subject be a proper one. But little 
infant children are not onl>< the best subjects, but the 
models, according to which all others must be made 
to conform. You cannot fail to see from all this, that 
we bring the little children to Christ himself, when 
we bring them to th 1 *s Sacrament, which was ordained 
for the purifying of their souls, in this "merciful laver 
of regeneration and renewing of the Holy Ghost." 
We must therefore now, and at all times, declare that 
the reason why we make Baptism of so much import^ 
ance, both to children and adults, is because it is not 
an empty ceremony of water, and of man's words, and 
of man's manipulations ; but a sacred vessel, filled with 
Christ and the Holy Ghost, and the grace of God. 
Baptism is not mere water, as the shallow and erro- 
neous teachers maintain, but a divine Sacrament ; 
filled with the fulness of God, and the divine power. 



70 GOSPEL IN ART 

If Christ was much displeased with those who tried to 
prevent the little children from coming to him, when 
visibly present on earth, he must be equally displeased 
with those, who prevent them from coming to him 
now, in the way of his appointment and command. 

4.. There may be still other ways of bringing chil- 
dren to Christ ; especially such as are above the age of 
infants, and capable of receiving instruction. When 
we teach them the truth of God's word, and point 
them to the L,amb of God that taketh away the sin of 
the world, we present them to Christ. 

5. There is a more solemn way in which we can give 
our children to Christ, and that is, when they die, to 
say : ' ' The Lord gave, the Lord hath taken away, 
blessed be the name of the Lord. ' ' This is the hardest 
duty to perform, and at the same time the last and the 
best. It breaks the heart to do it, but it produces that 
brokenness of heart, which constitutes the sacrifice of 
God, that he will not despise. It requires a great 
struggle to acquiesce in a loving Savior's merciful 
demand, when in the sickness and death of our dear 
little ones, we hear him say, "Suffer the little chil- 
dren to come unto me and forbid them not ! " But 
faith and love will enable us in such a painful extrem- 
ity to say, "If it be possible let this cup pass from 
me; nevertheless not my will but thine be done!" 
Oh, the multitudes of little children around the throne 
of Christ in heaven ! They are all touched, and 
blessed and crowned by the blessed Savior. They are 
clad in the beautiful robes of the cherubs, and happy 
as the angels of God ; making a picture of loveliness, 
far surpassing any work of art, or earthly scene ; and 



CHRIST BLESSING LITTLE CHILDTEN . 7 1 

reconciling us to our loss, until we join them in their 
glad anthems of praise, to him that sitteth upon the 
throne and the Lamb forever ! There is an abundance 
of consolation in the death of little children. He 
who took them up in his arms when in his humility 
upon earth, is the same in his glory, and takes the 
little ones to himself in heaven. Knowing and be- 
lieving this, we cannot forbid them to go to him now 
when he calls. 

CONCLUSION. 

Let the large window with Christ and the little 
children, be a constant exhortation and appeal to us, 
to bring all our children to him, from the date of their 
birth to the day of their death. They are only secure 
when with him. Let it be an encouragement and a 
lesson of hope to parents, to Sunday school teachers, 
and pastors. And let us all be well assured, that 
little children have their place, and full share, in the 
church and kingdom of Christ on earth, and in the 
kingdom of glory. Yea, that they will compose by 
far the larger portion of the general assembly and 
church of the first born, whose names are written in 
heaven. 

"Around the throne of God in heaven 

Thousands of children stand, 

Children whose sins are all forgiven 

A holy, happy Band, 

Singing Glory ! Glory ! Glory be to God on high ! ' ' 
Let us strive to be like the little ones ourselves, that 
we may make our calling and election sure, and be 
numbered with the hosts of infant souls, made white 
in the blood of the Lamb ! Which may God in his 
mercy grant us, for Christ's sake. Amen. 



riARY AT THE FEET OF JESUS. 



This is the Memorial Window donated by the Bible Class 
of which Rev. Prof. C. C. Boyer, Ph. D., is the teacher. 



Text : IyUKE, 10:42. — " But one thing is needful ; 
and Mary hath chosen that good part, which shall not be 
taken away from her." 



The picture of Mary, sitting at the feet of Jesus, in 
the window which the Bible Class kindly put into 
this church, is rich and fruitful in suggestions for all 
men, and especially for the young. A teachable dis- 
position, and a desire for learning, is indicated by the 
humble and lowly posture of the pupil. Such an op- 
portunity for high and holy attainments, was perhaps 
never enjoyed by any mortal, as by this modest 
maiden ; and seems certainly to have been well im- 
proved. For while Martha was occupied with her* 
duty, in another line, that of hospitality, and serving 
the Master's bodily wants, she had not a proper con- 
ception of the character of her guest, or she would 
not have been so careful and troubled about many 
things that were not necessary. The contrast between 
these two sisters is very great, and they serve as re- 
presentatives of two great classes of people that still 
exist. There are, alas, a great many more Marthas, 
than Marys in the world, and even in Christian com- 




PRESENTED BY THE BIBEE CEASS. 



MARY AT THE FEET OF JESUS 73 

munities. Certainly the elder sister thought she was 
doing her duty, and her motives could not be con- 
demned. Where she failed was in comprehension and 
conception of her privilege. It was ignorance in 
Martha. And well would it be now, if all that do 
err and come short of duty, did it as she, through 
ignorance. But many are far more guilty. The care 
ot the world, and the deceitfulness of riches, choke 
the good seed of the truth, so that it cannot bring 
forth good fruit to perfection. The life that now is, 
and the present world, occupy so much attention, that 
the Gospel is preached in vain. Mary of Bethany, 
seemed to know and realize, that what she could learn 
of the Master now, was worth more than all the world 
besides. She reapt her harvest when it was ripe. She 
thrust in the sickle and gathered while the sun shone. 
She appreciated the privileges of the moment and the 
day. She seemed to know that these opportunities of 
having Christ with them as a guest, would not last 
forever, and she must value the moments as fraught 
with more than gold and jewels unnumbered ; and she 
gathered a vast and precious store. See her sitting 
with eager and longing intent, and earnest and solemn 
attention, with ears and eyes, and every bodily sense, 
strained to the utmost capacity to drink in from the 
fountain itself, the sweetest stream of knowledge, 
that mortal ever drank. Her soul was thrilled with 
the same element, and fed with the same aliment, that 
the inhabitants of heaven enjoy. But to-day, we 
have almost a similar state of things. We have 
churches and church services, in which Christ is pre- 
sent and willing to teach by his servants, and the 



74 GOSPEL IN ART 

majority stay at home, or go abroad, and neglect ani 
despise their opportunities, and like Esau, sell their 
very birthrights for a mess of pottage. Whilst the 
fewest number come in the spirit of Mary and sit at 
the feet of Jesus, that they may learn of him. No 
doubt many a soul will say in the day of judgment, 
"I could have gone to church every Sunday, but I 
did not see the use of it, and preferred my wordly em- 
ployments and interests, or my bodily rest and com- 
fort, and did not go ; though I heard the bell calling, 
and saw others going, and the church was at my very 
door." Some even upon their death beds, have seen 
their folly ; and wished they could live their lives 
over again ; and they certainly would do better. But 
when the harvest is past, the summer is ended, and 
the soul is not saved regrets and lamentations will be 
in vain. One of the indispensible conditions of being 
a follower of Christ, is to learn of him. This picture 
of Mary at his feet, is a perpetual exhortation to 
choose this one thing needful : the good part that can 
never be taken away. 

I. NOW LET US CONSIDER THE ONE THING NEED- 
FUL HERE SPOKEN OF. 

What is it, and what is its necessity ? It evidently 
is to be a disciple and follower of Jesus— to be a 
child of God — to have genuine Christian piety — to 
have hope aud assurance of eternal life— to enjoy the 
love of God in the heart, shed abroad by the Holy 
Ghost. There are many different sides from which, 
like a jewel, it can be viewed ; but it g 1 itters from all 
sides, in the light of Gods favor and sunshine. 

/. It is a unit of necessity. Many things are of sub- 



MARY AT THE FEET OF JESUS 75 

ordinate importance, but one thing alone is of sublime 
and supreme importance, and of indispensible necess- 
ity. The salvation of the soul, expresses in a single 
word, and in a single idea, all the blessedness that 
mortals need ; or that they can forever enjoy. Other 
good will perish, and disappoint, and deceive ; whilst 
this will compensate for every other loss. "What 
shall it profit a man if he gain the whole world, and 
lose his own soul, or what shall he give in exchange 
for his soul?" A great object is gamed, when a 
person is convinced that his wants and desires, and 
highest happiness, can all be comprehended in one 
thing ! When the energies of the body and soul can 
be concentrated upon o?ie thing, the force and power 
of such a unit, becomes overwhelming and irresist- 
ible. And so, when this concentration of hopes, 
wishes, affections and will, all unite upon pure re- 
ligion, it obtains almost infinite force and momentum. 
This is the reason for the heroic devotion, and self- 
sacrifice of apostles, and missionaries, and martyrs, 
and reformers, who have given all they had in the 
world, and even life itself, to the cause so dear to 
them. 

A man who studies but one book, is terrible in the 
power of his convictions. He has studied it so 
thoroughly, mastered it so completely, digested and 
assimilated it so entirely, and understands it so min- 
utely and well, that it is impossible to overthrow him 
in argument, or controversy. It is said of Michael 
Angelo, the great Italian painter, that he became so 
enthusiastic in his art, that he did not go to bed, or 
undress himself, sometimes for a whole week ; but 



76 GOSPEL IN ART 

watched and worked day and night, upon his subject. 
He was so absorbed and interested in one thing, 
that he had no thought or recollection, of anything 
else in the world. He had but a single idea ; and his 
activities, purposes and aspirations, even his life, was 
concentrated in this unit. Handel, the great musician, 
was so absorbed in his passion, and the singleness of 
his aim, that his fingers became like spoons, with the 
constant use of the keys of his instrument. If a man 
would excel in anything, and rise to eminence, he 
must bend all his energies and powers, into one thing. 
So the Apostle would have all our affections, put into 
one affection ; and that affection, not set upon earthly 
things, but upon things above. When the great 
Teacher speaks of one thing being needful, and only 
one, he gives it a prominence and importance that is at 
once, and forever, supreme and all absorbing. There 
are so many things to attract, and court our attention, 
that are not necessary. Children may run after the 
gay and beautiful flowers, that cover the fields ; but a 
man looks only after the wheat, that is ripening for 
the sickle. Shallow minds, may have a craving for 
fame, and ambition, and wealth, and worldly distinc- 
tion ; but sound reason demands, that we choose what 
can never be taken away from us, and that will keep 
us from perishing forever more. 

2. The eternal salvation of man, is the most needful 
of all things • and is the one thing needful. It is need- 
ful for all. It is needful for the old ; to smooth their 
darkening pathway, as it goes down into the valley of 
the shadow of death. The earth recedes, and rolls its 
tumult behind them. Worthless are all its treasures,. 



MARY AT THE FEET OF JESUS 77 

its smiles, its honors, and glories, and stations, and 
possessions. But the consolations of Religion, are 
increasingly precious, and endless in value. The 
weary Pilgrim, leaning upon his staff, can say, "I de- 
sire to depart and be with Christ." "I am now read}' 
to be offered up." "I know in whom I have be- 
lieved." 

"There is a house not made with hands, 
Eternal and on high ; 
And here my spirit waiting stands, 
Till God shall bid it fly ! " 

For the young, there is nothing so necessary, as to 
have Christ formed in the soul, as the hope of glory. 
In no other way can they battle with the beggarly 
elements ol this world, successfully ; and resist the 
innumerable temptations, to which they will be ex- 
posed ; escape the vices and pollutions of society, and 
be secure against the day of calamity, affliction, dis- 
appointment, and sorrow ; except by a close union 
with Christ, and the wisdom and knowledge obtained 
by waiting, like Mary, at his feet. It is necessary for 
parents ; to make them a blessing to themselves, and 
their children ; and give them success in the difficult 
work, of training up children, in the way they should 
go. When the blind lead the blind, both fall into the 
ditch. Ungodly parents, cannot expect to have good 
children. Parents need not order their children to go 
to Sunday school, and church, while they stay at 
home, for they will not do it. Examples speak louder 
than words. Neither will it do to say, we will go to 
church, and let the children run the fields, and the 
woods, and the streets. But a father and mother 



78 GOSPEL IN ART 

taught at the feet of Jesus, will say, ''Now it is the 
Lord's day ; we will all go to church ! " In the spirit 
of entire consecration, the parents will say, "Here. Lord 
are we, and all that thou hast given us ; and behold, 
none of them is lost ! " It is needful for the rich, to 
make their riches a blessing, instead of a curse. When 
a man is himself the Lord's, and devotes himself to the 
service of God, his riches are the talents wherewith he 
can do good, and glorify God, and bring forth much 
fruit, even an hundred fold. And surely it is needful 
for the poor. If they are deprived of everything else, 
they are still rich in the grace of God, and joyfully 
look forward to an inheritance in heaven. They are 
heirs of God, and shall inherit all things. This is 
their comfort and consolation, even though like the 
Master, they have not where to lay their heads ; and 
must needs eat the crumbs that fall from the tables of 
the rich. They may be poor in perishable goods, and 
yet rich in faith, and in the possession of that, which 
can never be taken away from them. It is needful 
for the business-man. merchant, mechanic, and farmer. 
Money will not buy everything. It cannot ward off 
sickness and calamity, nor give you a good conscience, 
that is void of offense, and free from guilt. Education 
is good for the young, and those starting out in life, 
and business, as far as it goes. But it is not the most 
needful thing. It is I know, accounted a valuable 
opportunity, to have good teachers ; and sit at their 
feet for instruction. But the best teacher, is the Son 
of God. Common education, may become a tool for 
iniquity and crime, if not sanctified by the higher 
teaching of Christ. The best equipment that any 



MARY AT THE FEET OF JESUS 79 

human being can possess, young or old, rich or poor, 
high or low, is the wisdom that cometh from above ; 
first pure; peaceable, gentle, easy to be entreated, 
without partiality, and full of good works. Such 
wisdom only can come from the teachings of Christ ; 
and must be sought, as Mary of Bethany sought it, 
sitting at the feet of Jesus. 

j. From whence does this necessity arise f (1.) From 
the constitution of the human soul. The faculties of 
the soul are not all intellectual but moral. We are en- 
dowed by the Creator, not only with reason, imagina- 
tion, judgment, perception and memory ; but with 
affections, passions, hope, fear, love, hatred, con- 
science, and a governing will. The teachings of 
Christ are adapted to all these powers ; and to neglect 
any of them, is to stunt, and dwarf, and misform the 
vessel that God made for perfection and glory. When 
every single power, faculty, and attribute of man is 
cultivated, developed, and supplied, with suitable in- 
struction, then only is man fitted for life, temporal 
and eternal. There is but one Teacher in the universe, 
and one system of truth, that can do this ; and that 
is Christ, and his word. Those only who sit with 
Mary of Bethany at the feet of Jesus, have chosen 
that good part, that can never be taken away from 
them. The picture in this window supplied by the 
kindness of the Bible Class, is of exceeding great 
value, in presenting to us an object lesson, not only 
of beauty, to be admired ; but a model, to instruct, as 
to the one thing needful ; and the proper position and 
attitude for all disciples of him, that spake as man 
never spake. (2.) The necessity of this one thing, 



8o GOSPEL IN ART 

called the good part chosen by Mary, arises from our 
responsible state and character. We are made to 
glorify God in our bodies and souls ; but have not the 
ability by nature. Every one has implanted in him, 
the belief and fear of a judgment to come. And 
every one is more or less conscious, that he must be 
judged, according to the deeds done in the body, 
whether they were good or evil. There is no way to 
be discharged from guilt, except by the substitution 
of a vicarious atonement ; and the cleansing and 
washing away of our sin, by the blood of one, higher 
and better, than all the sons of men. Falling at the 
feet of Jesus, and inquiring of him, "What shall I do 
to be saved," he communicates, not only wisdom and 
knowledge and truth in a theory ; but imparts heal- 
ing, and cleansing, and life, and comfort of hope, and 
righteousness, and peace, and salvation, and victory, 
and heaven, and the resurrection from the dead. 

II. WHEN IS THE GOOD PART CHOSEN BY MARY 
NECESSARY ? 

"Godliness," says Paul, i. Tit. 4:8, "is profitable 
for all things ; having the promise of the life that now 
is, and of that which is to come." 

1. It is needful in the best condition that this life 
affords. For without it, no one is truly happy. No 
matter what else you have, if the pearl of great price 
be wanting, there is an aching void, the world can 
never fill. There is an indescribable emptiness and 
longing, which the formation of Christ in the heart 
alone can satisfy. No one feels secure with life or 
soul, that has reason to fear himself to be an enemy 
of God. He may put on smiles outwardly, and a 



MARY AT THE FEET OF JESUS 8 1 

forced cheerfulness. Yea, he may even assume the 
bravado of an infidel or unbeliever, while the sun 
shines, and say, "Let us eat, drink and be merry and 
fear no evil ! ' ' But passing by a graveyard in the 
night, hearing the hooting and screeching of an owl, 
or the barking of a dog, will disturb the equanimity. 
A violent storm on ocean or land, awakens alarm ; 
and a man is frightened at his own shadow. "The 
wicked fleeth, when no man pursueth." You can 
detect the difference under the same circumstances, of 
those that have made their peace with God, and those 
that attempt to quench their thirst at broken cisterns, 
which can hold no water. The one class are satisfied 
with all that God does, and esteem it for the best. 
They declare that he hath done all things well. The 
other class are restless, nervous, doubtful, mistrust*- 
ing, expecting the worst, even when there is not a 
single cloud in the sky. 

2. But if needful in the best circumstances, it is still 
more needful in time of misfortune, danger and sickness. 
And how large a proportion of life is made up of such 
seasons and scenes ! Life is oft-times like a great 
desert of Sahara. It is full of disappointments. 
Dissipation is out of reach. What can reconcile us to 
our losses, our afflictions, and our trials, or compen- 
sate us for them, except the grace of God, and the 
teaching of Christ ? Everything else has been tried, 
and has failed. But we learn from our Savior, 
that affliction is administered to us as a remedy for 
our good. That chastisement is a token of a Father's 
love, and a Savior's pity. Divine blessings assume a 
mysterious disguise. At the feet of Jesus we learn, 
6 



82 GOSPEL IN ART 

that all things work together for good, to them that 
love the Lord. M ary, and even Martha, learned that 
bereavement in the death of their brother, was a 
wonderful blessing in its final result. All the history 
of God's people, confirms the same lesson. The ways 
of the Lord are past finding out. 

"Deep in unfathomable mines, 

Of never failing skill, 

He treasures up his bright designs, 

And works his sovereign will. 

His purposes will ripen fast, 

Unfolding every hour, 

The bud may have a bitter taste, 

But sweet will be the flower. ' ' 
Think of the Prophets, the Patriarchs, of Joseph, 
and Daniel, and the Hebrews, and of those whom the 
Apostle John saw in heaven, and from whence they 
came. Tribulation was the school of life, that fitted 
them for their robes and their crowns. 

j. But the hour of death makes but one thing need- 
ful. What else do the dying need, but the presence 
of Christ and his salvation ? Wealth, and fame, and 
learning, and friends, are absolutely as nothing, and 
less than nothing and vanity. But "Jesus can make 
a dying bed, feel soft as downy pillows are ; while on 
his breast I lean my head, and breathe my life out 
sweetly there." Creeds, doctrines, theologies, 

churches, differences, disputes, all and everything 
vanishes, and the only thing that is precious, is the 
name of Jesus ! Thanks be to God, who giveth us 
the victory, through our Lord Jesus Christ. The sting 
of death is sin, but death is robbed of that sting, and 
the grave of its victory. "But one thing is needful 



MARY AT THE FEET OF JESUS 83 

and Mary hath chosen that good part, which shall 
never be taken away from her. ' ' 

^. This one thing so precious a?id indispensibly ?ieed- 
ful is a matter of choice. This gives it its strength 
and charm in the possession. It is free as air ; that 
whosoever will may take it freely. It is without 
money and without price. It is not the yoke and 
burden of compulsion. It is not the position of 
slavey or of bondage. Behold the humble maiden 
at the feet of Jesus in the window ! Why was she 
not in the kitchen with her sister Martha, serving at 
the table, with temporal things? Why did she give 
no heed to the reproaches of her sister, so troubled 
and careful of many things ? Because she chose that 
good part, that could never be taken away from her. 
She found the pearl of great price, and nothing else 
had any value. She discovered the fountain of life, 
and stooped to drink of its refreshing waters. She 
found the Messiah, of whom the Prophets wrote ; and 
ten thousand armies, could not h - ve then driven her 
from her possession. She was eating of the fruit of 
the Tree of Life, long years ago lost by Adam, when 
driven out of Paradise. All hail, thou blessed woman, 
made to salvation wise ! We honor thy holy choice, 
and thy lowly posture at the feet of Jesus ! Thou 
hast won the prize. Thou hast done thyself an im- 
perishable favor, and honor, and glorified thy divine 
Savior ! Thou hast set us an example, that is elo- 
quent without words. Let all gaze with ardor, upon 
this picture, especially the young. 

5. The climax of the lesson taught us by this scene, 
is that the good part which Mary chose, and which Jesus 



84 GOSPEL IN ART 

declares to be the one thing needful, is imperishable and 
cannot be taken away. Here there is certainty, per- 
manency, and stability, and nowhere else. You can- 
not say of anything else, that it can never be taken 
away ; you cannot say it of health, or life, or riches, 
or honor, or friends, or any earthly good. All these 
are insecure, and must pass away. But here is some- 
thing that can never fail, or be taken away. God will 
not take it away, for his gifts are without repentance. 
Satan cannot take it away, for he is chained in ever- 
lasting darkness for the judgment day. The world 
cannot take it away, for Christ has overcome the 
world and bids us be of good cheer. "I give unto my 
sheep eternal life, and they shall never be plucked out 
of my hand." 

conclusion. 
Beautiful, beautiful picture of Christ in Bethany ! 
Beautiful, beautiful lesson of wisdom in the choice of 
Mary, sitting at the Savior's feet, and grasping the 
golden opportunity of a life time ! Yes, grasping the 
most precious gift of the ministry of the Son of God. 
May we all learn of this model ; and choose what she 
chose ; and enjoy the same salvation, forever and 
ever ! Amen ! 




IN MEMORY OF RICHARD Y. AND CATHRINE E. MIEEER, MRS. 

CEARA WANNER MERKEE, WIEEIAM H. HEFFNER AND 

DANIEE AND CATHRINE HINTEREEITER. 



CHRIST THE LIGHT OF THE WORLD 



This is one section of the large Memorial Window on the 
south side of the church, and was donated by Jacob R. 
Heffner and wife in memory of their deceased son, William 
H. Heffner. 



Text : John, 8 : 12. — "/ am the light of the world; 
he that follow eth me shall not walk in darkness, but shall 
have the light of life. ' ' 



The Heffner Memorial window, donated by Jacob 
R. Heffner and wife, in memory of their deceased son, 
William H. Heffner, is one of the most beautiful in 
the church. The figure of Christ with a lamp in his 
left hand, knocking at the door, and surrounded with 
a background of darkness, is exceedingly significant. 
The idea embodied in this position and representation, 
is one of the grandest and largest ideas, ever presented 
to the mind of man ; or ever attempted to be em- 
bodied in art. It contains and comprehends the whole 
history of the human race— the history of the creation 
of man in innocence, and the entrance of sin, together 
with the fall — and also the compassion and mercy of 
God in Redemption ; and the great work ot atone- 
ment, by the Son of God. The artistic execution of 
this figure, is beyond dispute, one of the finest things, 
ever executed in glass. It bears the closest and longest 



86 GOSPEL IN ART 

inspection. The drapery, the exquisite coloring, and 
the fineness of the outlines, cannot be excelled. The 
eyes and lips of the dear Savior, seem to have life 
and language, and speak to the admiring beholder. 
One cannot tire of studying such an object lesson. 
The words that seem to rest upon those tender lips, 
are the words of the text, "I am the light of the 
world ; he that followeth me shall not walk in dark- 
ness ; but shall have the light of life." With the 
gesture of the right hand, is proclaimed the generous 
message, that was caught by the Apostle John in the 
Revelation, chapter 3, verse 20 : "Behold I stand at 
the door and knock ; whosoever heareth my voice, 
and openeth the door, I will come in to him, and sup 
with him, and he with me." The first thing that 
God created in this world, was light. It therefore 
possesses a divine birthright ; as it is one day older 
than all the other innumerable creatures, made by the 
mighty word, of an Almighty God. The creator re- 
presents himself as the Father of lights ; and as 
dwelling in light and glory, that is inaccessible to 
mortal eyes. The account of the creation of physical 
light, is communicated to us in the most sublime 
passage ever written or uttered in any language, or 
found on any of the pages of the inspired word of God : 
"Voyomer Klohim yehe Ohr ; voyehe Ohr ! ', And 
God said, "L,et there be light ; and there was light ! " 
The wonderful part of this transaction was, that the 
light did not proceed from the sun, or any existing 
orb or planet, but must have proceeded directly from 
God himself. And as God created the world by his 
word, and Christ is called, "The Word," in the New 



CHRIST THE EIGHT OF THE WORLD 87 

Testament, where it is said, that the "Word was with 
God," and that the "Word was God," and that "all 
things were made by him," we can see the propriety 
of Christ, in the language of the text, announcing 
himself, as the "Light of the World." Subsequent 
to the creation of the first light, a source of con- 
tinued light, was created and placed in the heavens ; 
which is the life of the physical world. Light is not 
only itself among the most beautiful creatures of earth, 
but is the necessary element and medium, that enables 
us to see and admire all the other beautiful creatures 
of earth, and become familiar with their excellency 
and necessity. But there is another kind of light, 
besides that which comes to us from the sun. And 
there is another kind of darkness, besides that which 
is caused by night, and the absence of the burning 
orb of day. Intellectual, spiritual, and moral 
light, that dispels the darkness of ignorance and sin, 
is of even greater value and importance than physical 
light. "Darkness covered the earth, and gross dark- 
ness the people," when the Son of God came to take 
it away, and said ; "I am the light of the world ; he 
that followeth me shall not walk in darkness, but 
shall have the light of life." 

I. THE WORLD WAS IN SPIRITUAL DARKNESS, 
WHEN CHRIST CAME. 

All flesh had corrupted its way. The tendency of 
sin was into deeper gloom. Ignorance increased at a 
fearful rate, and the human race sank lower and lower, 
when left unto itself. 

1. Men knew not God, even though they might have 
other knowledge. They were vain in their imagina- 



88 GOSPEL IN ART 

tions, and their foolish heart was darkened. "They 
changed the glory of the incorruptible God, into an 
image made like to corruptible man, and to birds, and 
four-footed beasts, and creeping things/' The little 
light that was communicated to a portion of the earth, 
through the patriarchs and prophets, was constantly 
covered up. Men did not like to retain God in their 
knowledge ; and were consequently given over to a 
reprobate mind, to do those things that are evil. The 
knowledge of earthly things, that some nations pos- 
sessed, made the moral darkness seem greater and 
more appalling. Egypt with all its learning, wor- ' 
shipped calves, and bulls, and crocodiles, and vege- 
tables. Greece and Rome, the centres of literature 
and science, worshipped 30,000 idols ; that were as 
dumb and senseless, as Baal and Ashteroth. It is not 
a whit better to-day in any country of the world, 
when men forget God, and refuse to retain him in 
their knowledge. There are men in America to-day, 
who have some kind of enlightenment and knowl- 
edge, but refusing to acknowledge God, or allow him 
to sit upon his throne and rule the world, have been 
given over to darkness and insanity ; to work wicked- 
ness and destroy themselves ! 

2. When men are ignorant of God, they are also 
ignorant of morality and virtue. They recognize no 
responsibility to any one for their actions ; and indulge 
their animal passions, and malicious impulses, with 
the greatest avidity and freedom. Go to those coun- 
tries where all are ignorant of God, and what do you 
find there but theft, and robbery, and war, and 
murder, and licentiousness, and falsehood, and treach- 



CHRIST THE LIGHT OF THK WORLD 89 

ery, deceit, hatred, corruption, filth, hunger, want, 
disease, violence, and heathenism in its genuine char- 
acter, and beastliness ! Take those in Christian lands 
that deny God, and labor to get rid of him, and what 
are their ideas of right and wrong ? The highest 
apostles of Atheism, advocate self-indulgence, lying, 
cheating, gambling, defrauding, adultery, incest, 
treason, arson, suicide, murder, and every species of 
crime, that would destroy society. Do you think 
there are no such people in our land ? There are 
thousands of them ! They hold mass meetings, and 
public assemblies. They proclaim their immorality 
and lawlessness upon the housetops. They advocate 
the commission of crime, in newspapers, magazines 
and books ; corrupting and prostituting the public 
press. They defy the Christian laws and government. 
Why is this ? Because they know not God. And 
when they have known him, like the Romans of old, 
they would not retain him in their knowledge, but 
cast him out of their minds. Now you may hang 
them, behead them, imprison them, or burn them, 
and their crimes will continue, just as their ignorance 
and spiritual darkness continues. 

3. I?i the darkness of the world, there never has been, 
and never will be found, a remedy for sin and evil. If 
concsience should still live, and wake up and cry for 
help, it would find no refuge, remedy, or salvation. 
There might be superstitious incantations of rocks, 
and animals, and wild beasts, and reptiles, or sup- 
posed demons, and witches ; or there might be self- 
murders, and family murders, and horrible crimes, in 
order to atone for other crimes ; for the darkness is 



90 GOSPEL IN ART 

impenetrable, and unyielding, except to him, who is 
the light of the world. Christ announces himself as 
the light of men, and the light of the world. And 
two thousand years of Christian history, confirms the 
claim. 

II. HOW AND WHY CAN CHRIST BE CALLED THE 
LIGHT OF THE WORLD ? 

i. By revealing and manifesting the true character 
of God. "No man hath seen God at any time; the 
only begotten Son, which is in the bosom of the 
Father, he hath declared him." In him was the 
"fulness of the Godhead bodily." "He was the like- 
ness of the Father's glory, and the express image of 
his person." Moses and the prophets, had given men 
some exhibitions and revelations of the divine char- 
acter. But their manifestations were but momentary 
flashes, exceedingly short, and limited, and imperfect, 
and partial. Christ, on the contrary, illuminates all 
the attributes of God ; and exhibits the divine nature, 
in the living body of his human nature. He placed 
the whole divinity and Godhead, before men, in all 
his greatness, glory, power, and goodness. He ex- 
hibited the Father in the eternity of his love, the 
boundlessness of his wisdom, purity, justice, mercy 
and truth ; and the unspeakable depths of his com- 
passion and pity. What could not be seen in the 
works of creation, could be clearly seen in the work 
of mediation and redemption. Divine justice, holiness 
and truth, had been shown to men before, in provi- 
dential incidents, and occasional interpositions, in the 
affairs of men ; but not as Christ, the divine Son of 



CHRIST THE TIGHT OF THE WORLD 9 1 

God, displayed them. The Father of our spirits, and 
the Maker of our bodies, and the Ruler of the uni- 
verse, could be seen by every eye in the person of the 
Redeemer. He was the Sun of righteousness, and 
the bright and morning Star. He was to lighten every 
man that cometh into the world. "Whosoever hath 
seen me," says he, "hath seen the Father; because 
I am in the Father, and the Father in me." "I and 
the Father are one." 

2. He explai?ied all previous dispensatio7is . How 
dark, obscure, and enigmatical, would have been all 
the types and shadows of the law, without a fulfill- 
ment in the person of Christ ; living, dying, bleeding, 
suffering, conquering, rising, ascending, atoning, sav- 
ing, leading captivity captive, and distributing these 
gifts unto men ! How dark would have been the 
prophecies, without a fulfillment and verification in 
him ! How obscure and unsatisfactory would have 
been the providences of God, in the history of the 
Jewish church, if not followed by the doctrines of the 
cross ! But as each and every event, pointed to a 
coming prince, and a kingdom that could never end, 
or be removed, we see how Christ was intended to be 
the light ->f the world. 

3. He explained a?id made manifest the plan of sal- 
vation. He poured the light of heaven, over the 
dreary, dismal valley of dry bones ; and exhibited the 
hopelessness ol the world, without the help and mercy 
of God. To prepare for the way of life, he showed 
the deep depravity of human nature, and the deceit- 
fulness and wickedness of the natural heart. That 



92 GOSPKIv IN ART 

men might not indulge a false hope, he explained the 
infinite evil of sin. When once committed, there is no 
power in one man, or all men, to undo the mischief. 
Therefore man was utterly helpless ; because born in 
sin, and inclined to evil, as the sparks fly up- 
ward. The very imagination of the thoughts of the 
heart, was evil only, and continually. There was no 
escape from the penalty of sin, and the wrath of God. 
Every single and uttermost farthing, of the debt of 
obedience, must be paid ; and the human race was 
bankrupt ! There was no strength, and no righteous- 
ness in man, and there is none to-day. It is a grand 
delusion for any one, or a whole class of society, to 
expect to be saved by their own works, or t^eir ne- 
gative sanctity, like the Pharisees of old. All such 
cobwebs must be swept away. There is none right- 
eous, no not one. "There is none that doeth good 
and sinneth not." "Except a man be born again, he 
cannot see the kingdom of God." Now arises the Day 
Star from on high, and shows the way. The lost and 
shipwrecked, struggling among the rocks and break- 
ers, see the signal light, of the divine light house, 
beckoning them to shore. Hope kindles in the heart 
of despair. Hope makes desperate and heroic strug- 
gles, in the direction of the light. A melodious voice 
is heard in the distance, echoing along the waves, 
saying. "Come, this way ; here is safety, deliverance, 
and home ! ' ' The answer comes from the choking 
voices of the coming millions, "Lord save, or we 
perish." The storm is hushed ; the waves are calmed ;; 
the winds are stopped ; the lost are rescued ; the haven 
is reached ; and the light is the light of life, to all that 
follow it. 



CHRIST THK LIGHT OF THK WORLD 93 

"Once on the raging seas I rode, 
The storm was loud, the night was dark, 
The ocean yawned, and rudely blowed 
The wind, that tossed my foundering bark. . 

Deep horror then my vitals froze, 
Death struck — I ceased the tide to stem ; 
When suddenly a star arose, 
It was the Star of Bethlehem. 

It was my light, my guide, my all, 
It bade my dark forebodings cease ; 
And through the night, and dangers thrall, 
It led me to the port of peace." 

Christ announces himself as the way, the life and 
the truth. He came to seek and to save that which 
was lost. He came to pay the debt we owe ; the debt 
of the whole world ! He purchased our redemption 
and salvation, with his blood and his life. He came 
to put away sin and death ; and he finished the mighty 
work on Calvary, when the darkness of the world 
was at the highest and the last. He made the way 
secure ; so that whosoever believeth in him, might 
not perish, but have everlasting life. "He that 
followeth him shall not walk in darkness, but shall 
have the light of life." - 

4.. He exhibited the nature and necessity of holiness, 
and is the light of the world in this direction. He laid 
the foundation for divine and immaculate righteous- 
ness, in the regeneration of the soul. ' 'That which 
is born of the Spirit, is spirit." He demanded uni- 
versal and perfect obedience to the law of God, in 
supreme love to God, and compassion and mercy to all 
mankind. He exhibited, illustrated, and personified, 
the truth of his word, and the power of his spirit, as 



94 GOSPKly IN ART 

the infallible means of sanctifying, purifying, and 
keeping the heart. 

5. He showed the glorious privileges and high calling 
of his disciples. He declared that they were the sons 
qf God. This is a distinction, conferred on men, for 
the sake of Christ. It is the rank of some of the 
highest Celestials in heaven, that never sinned, and 
that shouted for joy, when the world was created. To 
this high rank, the disciples of Christ are promoted. 
He reveals the peculiar love of God in them. Greater, 
no doubt, because of what it cost to save them, when 
they could scarcely be saved. Christ says they shall 
be with him where he is ; and share with him the 
kingdom, and the inheritance, that shall never end. 
He comforts them with the present portion of his 
peace, the richest and sweetest legacy of his infinite 
love ; and assures them of its continuance to the end 
of the world. He declares that lie will send the Holy 
Ghost as the comforter ; and prepares the minds of 
the believing, for the fulfillment of their expectation. 
He repeats to his followers, promises upon promises, 
that they may have a perpetual flow, of light and joy 
upon their pathway, and always rejoice. 

6. He revealed the future blessedness and glory of 
the believer. It is said that he brought life and im- 
mortality to light. That is, as much as to say, that 
the doctrine of endless life, and the immortality of the 
soul, was clearly brought out, and set in the light of 
knowledge and assurance. Socrates and Plato be- 
lieved in immortality ; and so did the wisest of men 
in all time ; but it was more of a hope, than an 
assurance. It was encumbered with difficulties. Even 



CHTIST THE LIGHT OF THE WORLD 95 

the Prophets of the old Testament, saw it only through 
a glass darkly. It was shrouded in mystery, and 
covered up with symbols, and signs, that gave room for 
doubt and hesitancy. Christ let the divine light shine 
upon it, that it might be as well understood, as our 
earthly existence. He constantly pointed upwards, 
and spake as familiarly of heaven, as of earth. This 
was of itself sufficient, to place him above all men, in 
the value of his instruction. Heaven, he described as 
his Father's house ; full of beautiful mansions ; into 
which he would receive the faithful, and be with them 
forever ; to wipe away all tears, and sorrow, and 
sighing, and give unspeakable bliss and happiness, 
forever. A crown and kingdom was held up as the 
portion and reward of those who should be faithful 
unto death. His representations of future blessedness 
and everlasting life, were so real, life-like, and true, 
that the Apostles and Christian Martyrs were glad to 
die, and be with Christ, which is better than the 
possession of this whole world. "Fear not, little flock, 
for it is your Father's good pleasure to give you the 
kingdom." "Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation of 
the world." It was in this way, that he was the 
light of men, during his ministry, and that he en- 
lightens every man that cometh into the world. 

7. Christ is the only true light. There have been 
many pretended lights in the world, but they have all 
been wandering stars, that set in darkness. This 
light, shines more brightly as the ages roll on ! If he 
had been a mere man, his light would have gone out, 
when he expired on the cross. But his light shone 



90 GOSPKly IN ART 

more gloriously after his death and resurrection, and 
ascension, than before. And it will .shine more and 
more, unto the millennium ; when the knowledge of 
the truth will cover the earth, as the waters cover the 
sea. The glory that gilds the pages of the Bible, is 
the light of Christ, reflected from the word and gospel. 
Oh, how it shines to-day, in the darkness of this 
world ! Everything is illuminated, where Christ is 
known, by the revelation of God. The only dark- 
ness, is where he has not been preached, or published, 
by his messengers, and oracles. What a wonderful 
light, shines from the blessed example of the Savior ! 
He gave men a model of benevolence, and goodness, 
and purity and love, that marked a shining highway 
of glory, from earth to heaven ; brighter than the 
Milky Way, with its innumerable stars, and myster- 
ious lights, that encircles the earth. He rose upon the 
world, as the Star of Bethlehem ; the bright and 
morning Star ; but that star, proved to be the Sun of 
righteousness, with healing in its beams ; that gave 
life to millions, that were dead in tresspasses and sins. 
He poured out his Spirit upon all flesh, till men's eyes 
were opened, to see themselves as Adam and Eve did, 
in the garden of Eden, after they had sinned. The 
darkened understanding became light, . with the 
knowledge of conviction, and personal consciousness ! 
Men were made to know themselves ; the greatest of 
human attainments ; and to know God ; which is the 
knowledge of Angels and of heaven. And then this 
great Creator of light, set up an agency of light, in 
his holy church ; which he established on the top of 
the mountains ; that all nations might flow unto it. 



CHRIST THE LIGHT OF THE WORLD 97 

Like a lighthouse in the sea, so this great tower of 
divine light, with Jesus in the midst, is set up so high 
above all earthly things, that the ends of the earth 
ma}? behold it. And as they look, they are saved ; 
like the shipwrecked, by the lighthouse on the ocean 
shore. How grand is this golden candlestick, with 
the light of the world, beaming from it, in every di- 
rection, as it stands exalted above the hills, and its 
top and pinnacle, reaches to the skies ! Let us bask 
in this light and glory, and bathe our souls in this life- 
giving element, as in the transcendently glorious at- 
mosphere, of the heavenly world ! 

CONCLUSION. 

i. He that followeth this light shall not walk in 
dai'kness. All our days shall be full of light, and joy, 
and peace. There can be no days of gloom and dark- 
ness. Every hour, and every day, and every event, 
shall be brilliant with the light of the Son of God. 
And death itself shall be full of glory, like unto the 
vestibule of the Temple of God. 

2. And the best of all is, that having this light, we 
have the light of life. The life enkindled by this light 
is an everlasting life. And may we all be witnesses 
of its eternal blessedness, through Jesus Christ our 
Lord ! Amen. 



CHRIST THE GOOD SHEPHERD. 



This is a section of the large Memorial Window on the 
south side of the church, donated by J. D. Wanner and 
wife, and Solon A. Wanner and wife, in honor of a deceased 
and dearly beloved daughter and sister. 



Text: Psalms, 23: 1. — "'The Lord is my Shep- 
herd, I shall not want." — and— J ohn, 10 : 11. — "I am 
the good Shepherd ; the good Shepherd giveth his life for 
the Sheep." 



The memorial window of J. D. Wanner and wife, 
and Solon A. Wanner and wife, in honor of a deceased 
and dearly beloved daughter and sister, is worthy of 
the highest admiration and praise. The figure is that 
of the good shepherd, Jesus Christ, leading the sheep 
and carrying the lambs in his bosom. This was pre- 
dicted of him before his advent into the world, by the 
prophet Isaiah ; and was faithfully fulfilled. It is 
significant of this office by Christ, that at his birth, 
the angels should be commissioned to announce the 
glad tidings to this class of persons, before any 
others ; which shows that his office should be that of 
a Shepherd, towards the children of men, laying down 
his life for the sheep. Nothing more beautiful can be 
found in the Old Testament Scriptures, than the des- 
cription that David|gives of this same good Shepherd, 



CHRIST THE GOOD SHEPHERD 99 

in the 23d Psalm. It is both poetry and music, of the 
sweetest and most eonsolitary character. Whosoever 
can appreciate this language in full confidence and 
self application, is indeed a happy man. David spake 
from the heart ; and such language is always eloquent. 
He spake from experience, as well as from the heart, 
and therefore had the right to speak with boldness 
and assurance. David had himself once been a Shep- 
herd, and knew what the relation was, between a 
shepherd and his sheep. He had often led his flock to 
the sweet waters of the river Jordan, and to the rich 
green pastures of the valleys in the warm summer, 
and made them to lie down in the shade of the bend- 
ing trees, and of the rocks and hills, when the sun 
was too hot for exposure. Sometimes he had led them 
to the high hills, that they might enjoy the cool refresh- 
ing and invigorating atmosphere. In winter he secured 
them from the stormy blasts, and protected and carried 
the lambs in his arms. If any were lame, or sick, or 
weak, he gave them special attention. He can there- 
fore turn upward with an intelligent and allcomfort- 
ing assurance, and say, "The L,ord is my Shepherd." 
Besides, his experience in the service of God, induced 
him to speak and sing of his merciful providence. 
How checkered was the Psalmist's life ; yet in every 
circumstance he found divine comfort, protection and 
pity. Our Savior emphasizes and honors this office, 
by fulfilling all its requirements. He addresses his 
church and his disciples as his flock— gives his Apos- 
tles directions concerning the sheep, and continues 
himself to be the chief Shepherd to the end of the 
world. In considering the text, as well as the figure 



IOO GOSPEL IN ART 

of Christ in the window, with posture and surround- 
ings, there is presented to us, 

I. FIRST OF ALL, THE PEOPLE TO WHOM CHRIST 
MINISTERS, AS A SHEPHERD, AND THEIR RESEM- 
BLANCE TO SHEEP. 

When Christ gave the Apostleship to Peter he said 
unto him, "Feed my sheep, and feed my lambs!" 
So we are convinced that human beings ministered to 
by the Apostle Peter, were Christ's sheep ; and little 
children, the lambs. How does this figurative des- 
cription suit the people ? 

i. The figure applies in the matter of simplicity, and 
wajit of discretion and wisdom. The sheep, in many 
respects, although harmless, is yet exceedingly foolish 
and unwise. It will never of itself, go in the right 
direction, but always in a contrary way, and a way 
not wanted. It never seeks the best and richest 
pasture, but will often select the poorest, and be well 
contented therein. It will find every path and trail, 
but the right one, when it is lost and left alone. It 
will stray far away into the woods, tumble down into 
the gulches and ravines, and run into the open jaws 
of wolves and dogs, without seeming, like other an- 
imals, to have the knowledge or instinct necessary, 
to make its escape. It would as soon run into the 
den of the wild beasts, as into a place of safety from 
danger. It knows how to go astray ; but it does not 
know how to get back again. Left unto itself, it 
would not know where to go in summer, or what 
place to choose for winter. It is so simple, that it is 
incapable of taking care of itself. This is a good 
picture of human beings, in a spiritual sense. It is 



CHRIST THE GOOD SHEPHERD IOI 

quite natural for people to select the worst places of 
resort — to run into the greatest temptations and 
dangers ; and to fondle our worst enemies, that are 
only licking their jaws, to make ready to devour us, 
before we are aware, and before we can escape. Many 
a time it becomes necessary for Providence, to call out 
to us, "What doest thou here Elijah ? " Only instead 
of Elijah, it is "Adam, or Andrew, or Absalom, or 
Mary, or Martha, or Matilda, what doest thou here ? " 
If there is danger to the soul, to morality, or virtue, 
it is often the very place that is preferred. And the 
self-conceit of the individual, blinds the eyes, and 
declares that there is no danger. 

' 'Will you walk into my parlor, 
Says the spider to the fly ? " 

"O, yes, thank you," says the foolish little fly. But 
when fastened and bound for the feast, every foot and 
wing securely tied, it is useless to struggle or resist. 
A ver} T common prophet could see the danger and 
sound the alarm, and prevent the fatal consequences. 
But very likely the young people would cry after him 
in mockery, as they did to Elisha, "Go up old bald- 
head ! Go up old baldhead ! "—and let the She- Bears 
come down upon them, and eat them up ! Many a one 
thinks it is easy to touch what is forbidden, and get 
no harm ; but like the man that touched the rattle- 
snake, finds when it is too late, that he is a fool. In 
one particular, the human fool is far more reprehens- 
ible, and blameworthy, than the silly sheep, to which 
he is likened ; and that is, in the matter of vanity 
and self-conceit. The sheep, with wool on its back, 
is only simple, and without understanding. But the 



102 GOSPEL IN ART 

human sheep, that wears that same wool, in a man- 
ufactered disguise, is rash, reckless, disobedient, 
wicked, and perverse, like Adam and Eve ; as well as 
without understanding. A boy who goes to Normal 
School, or College for a year, comes home and thinks 
he knows it all. His father says to his son, "Well 
Frank, did you learn anything this year?" "Oh, 
yes," says the boy, "of course I did ; I stand very 
high, and know something about everything." The 
second year the same question is put to the boy, by 
the father, and the answer is, "Well, I don't think I 
know as much as I did." And the third year the 
same question is asked by the father, and the boy 
says, "I don't know anything as I ought to do, or as 
I wish to do." This was progress, but not as ex- 
pected by the simpleton, that was as a sheep without 
a shepherd, going astray, when he first started out. 
He who in the truth of God, is once convinced that 
he knows nothing of himself, stops steering his vessel, 
and allows God to put his hand on the rudder, may 
escape the shipwreck and the storm. He ceases to 
follow his own devices, and grasps the hand of the 
Lord ; and is coming to his senses, and learning true 
wisdom. The only safety is to keep in sight, and 
hearing distance, of him who is the Shepherd of the 
sheep , and who watches to recover those who go 
astray. 

2. In the matter of helplessness, a?id dependence, 
man is like the sheep. The most helpless domestic an- 
imal is the sheep. A horse, and a cow, may be turned 
out upon the plain, or into the wild woods, and they 
will manage to take care of themselves, for a long 



CHRIST THE GOOD SHEPHERD IO3 

time, without the help of man. They may even live 
for years, by the instinct, which leads them from place 
to place, in search of grass and water. But a poor 
sheep, turned out or lost, would wander about, not 
knowing which way to go ; frightened by everything, 
and totally bewildered, it would go in the wrong di- 
rection ; fall into ravines and among rocks ; be torn 
to pieces by wild beasts ; and have no means of re- 
sistance or defence. How significant the language of 
the prophet, "All we like sheep have gone astray ; 
every one has turned to his own way ! " What can 
man do when left unto himself? What strength has 
he to battle with sin or Satan, or any of his enemies, 
without the help of God ? What provision can he 
make for himself, if divine Providence withhold the 
blessings of his hand ? Can he make the sun to shine, 
or the rain to fall, if the Almighty order otherwise ? 
Can he make good crops, or good weather, without 
the help of God? Therefore the petition is indis- 
pensible, "Give us, O Lord, this day, our daily 
bread ! " And just as helpless as we are in earthly 
things, so we are in spiritual things. We cannot make 
one hair white or black. We can pray to God for 
help, but that is all. W T e can sa} T , "Lord save or I 
perish," knowing full well, that salvation is of God. 
As every lost sheep belongs to some owner, so we be- 
long to God by the right of creation, the right of 
preservation, and the right of redemption. So we can 
understand the meaning of the parable, that if a man 
have an hundred sheep, and lose one of them, he 
leaveth the ninety and nine in the wilderness, and 
goeth after that which is lost, until he find it. 



104 GOSPEE IN ART 

j. As innocent, helpless, and silly as a sheep is, it is 
yet stubborn and self willed ; and so are we. Try to 
drive a sheep into the stable, or in any direction you 
want it to go, and you will find yourself unsuccessful. 
Sometimes you may be able to call them to follow you, 
but not if you are a stranger, and they know not your 
voice. Set a gate or a door before them, wide upon, 
when they are bewildered and lost, and try to induce 
them to enter, and they will break away and leap over 
the highest fence, sooner than do your bidding. It is 
very much so with men. A thousand ways in ruin 
end ; one only leads to God. Now will a man naturally 
go in that one good way out of a thousand ? Never of 
his own accord, unless influenced and controlled by a 
higher power. So you can see the need of a shep- 
herd, both for sheep and men. And we ought to thank 
God that we are provided with such a Shepherd. 

II. CHRIST IS THE GOOD SHEPHERD — THE SHEP- 
HERD OF HIS FEOCK. 

His qualifications are perfect and complete, and he 
faithfully performs the work. 

i. He establishes himself in the knowledge and con- 
fidence of his flock. He knows his sheep, and is known 
of them. Now when this point is gained, he can lead 
his flock whithersoever he will, and they follow him. 
They know and recognize his voice and come at his 
call ; whilst they will flee from a stranger, because 
they know not the voice of a stranger. The good 
shepherd befriends them, and wins their love by his 
gentleness and grace. He is not harsh, or hard and 
cruel, as the masters of sin. His voice is like the 
sweetest melody, floating on the air. There is such 



CHRIST THE GOOD SHERHERD IO5 

exquisite music in every note, that the bewildered 
sheep stop to listen, and then are charmed with the 
tenderness and mercy, sounding from the lips of pity 
and grace, that have been anointed with the oil of 
love : "Come unto me and drink ? " "Come unto me 
and eat." "Come unto me and rest." "Come unto 
me and live." "Come and eat ye that which is good, 
and let 3^our soul delight itself in fatness." "Where- 
fore do ye spend money for that which is not bread, 
and your labor for that which satisfieth not ! " "Ho ! 
every one that thirsteth, come ye to the waters." 
"Come buy wine and milk." "Whosoever is athirst, 
let him come and take the water of life freely." 
"Whosoever will, let him come, that he may have life, 
and he shall have it more abundantly." "Let not 
your heart be troubled, neither let it be afraid." "Ye 
believe in God, believe also in me." "I go to prepare 
a place for you." "I will take you to myself." "My 
grace shall be sufficient for thee." "None shall pluck 
you out of my hand." "The bruised reed will I not 
break, and the smoking flax, I will not quench." 
"I give unto them eternal life." "Your inheritance 
shall be an everlasting inheritance." "I will not leave 
you comfortless." With such sweet words, the be- 
wildered and doubting are drawn towards the Shep- 
herd's arms, and he fondly embraces them, and wins 
their confidence. 

2. He feeds them with food that is convenient for 
them. He leads them into green pastures, and beside 
the still waters. He satisfies all their wants. A man 
may have houses and lands, and riches and honors, 
and all that this world possesses and boasts, and with- 



I06 GOSPEL IN ART 

out Christ he is hungry, and thirsty, and naked, and 
poor, and blind, and wretched. There is an aching 
void the world can never fill. 

"This world can never give, 
The bliss for which we sigh * 
'Tis not the whole, of life to live, 
Nor all of death to die." 

The soul must be fed as well as the body. The 
word of God is the food of the soul ; and Christ him- 
self is the true bread, that came down from heaven, 
which if a man eat, he shall never die. As a good 
shepherd provides feed and pasture for his flock, so the 
Lord provides for the wants of all that are his. They 
shall not want— there is no want to them that walk 
uprightly. The fulness of the riches of God's grace, 
is the inexhaustible supply of all who are the follow- 
ers of Christ. 

j. As a Shepherd, Christ defends his flock against 
all enemies, a?id gives his life as a sacrifice for the sal- 
vation of the lost. The good Shepherd giveth his life 
for the sheep. How many dangers lurk around to 
devour and destroy the helpless followers of Christ ! 
There is not only death in the pot, as there was in 
the great pot of the prophets in Gilgal, into which 
Klisha cast meal, that the poison might be neutralized ; 
but there is corruption and death in every thing. 
There is much to be avoided in meats and in drinks ; 
and the Shepherd warns against the dangers of glut- 
tony and drunkenness. There is danger in clothing 
and outward apparel— danger to the soul. Too much 
is expended in dress, and not enough, upon the in- 
ward adorning of the mind. The means that are 



CHRIST THE GOOD SHEPHERD 107 

earned by the sweat of the brow, for the necessaries of 
life, are wasted in the gratification of a sinful vanity. 
And not only the churches, but the community and 
the state, are ruined by the extravagance. The ex- 
altation and worship of self, as an idol, is as bad and 
as sinful, as the worship of the false gods of the 
heathen. ''Consider the lillies of the field," says 
Christ, "they toil not, neither do they spin ; yet Solo- 
mon in all his glory, was not arrayed like one of 
these." There is danger in society, and in social 
customs ; and Christ warns against the evil influence. ' ' 
"Thou shalt not follow the multitude to do evil." 

•'Broad is the road that leads to death, 
And thousands walk together there ; 
But wisdom shows a narrow path, 
With here and there a traveller. ! ' 

Better lose your popularity in society, and its clubs 
and circles, than contract disease that will destroy the 
soul. There is danger in conditions and positions — 
in poverty and in wealth — in sickness and in health — at 
home and abroad — and the exhortation that is posted 
up on every church corner, is, ' 'watch and pray, that 
ye enter not into temptation." Those who cling to 
the Savior, escape unhurt. They may go through the 
waters ana not be overwhelmed — they may go through 
the fire and not be burned. But it is the care and pro- 
tection of the Shepherd, that makes the sheep secure ; 
and not their own sagacity and discretion. It is quite 
easy to see when an} T go astray. When the}^ forsake 
the ministry of the good Shepherd, it is their own 
fault, and they will be made sometime, sooner or later, 
bitterly to repent of it. 



108 GOSPEL IN ART 

4.. As a Shepherd Christ pays special attention to the 
lambs. See the picture in the window with the little 
lamb in the Shepherd's arms. "The good Shepherd," 
says Isaiah, chapter 40, verse 11, "shall gather the 
lambs with his arm, and carry them in his bosom." 
The little lambs are weak, and tottering, and need 
the care of a kindhearted shepherd, even more than 
the sheep. Hence the instruction of Christ the chief, 
great Shepherd to Peter, "Feed my lambs, and feed 
my sheep." Hence the picture on the other side of 
the house, of Christ receiving and blessing little chil- 
dren : for they are the lambs of the flock. Now as 
this good Shepherd in the window picks up the lamb 
and carries it in his bosom, the old sheep, the mother 
of the lamb, runs along by his side, and looks up 
with confidence and gratitude, to see her young so well 
protected. This is the interpretation : when fathers 
and mothers will not hear the voice ot Jesus, nor 
follow him, he picks up one of their little ones and 
takes it to heaven, and presses it to his heart. And 
the father and mother suddenly wake up as from a 
deep sleep, and finding their little one gone, cry out, 
"Where is my babe? Where is my darling?" And 
turning toward the sky, they see it in the Shepherd's 
arms, going home, and then they cry, "Me too ! Me 
too!" and they run along looking up to Jesus, and 
the lamb, until they come to the fold above. Oh, yes ! 
it is significant— this picture of Christ the good Shep- 
herd, with the lamb in his arms, and the sheep by his 
side. It most pathetically, and yet impressively, sets 
forth the case of parents and their children. If the 
removal of little children to heaven, does not influence 



CHRIST THE GOOD SHEPHERD 109 

parents to follow Christ, as the good Shepherd, I 
don't know of any thing that will. 

5. A good Shepherd will take special care of the sick, 
and wounded, in his flock, and see that one does not mis- 
treat and abuse the other. So Christ ordains his people 
to dwell together in peace, and show special attention 
and honor to the weak. They are to bear one another's 
burdens, and receive no one in the congregation for 
the purpose of doubtful disputation. The rich are not 
allowed to oppress the poor— or the strong to injure 
the weak, but all are to be as brethren. There must be 
room for all in the fold of God and his church, with- 
out respect of persons. He, or she, that is clad in 
robes of silk, must not treat with contempt, or cold- 
ness, or neglect, him or her, that is dressed in simple 
cotton, calico, or muslin. In religion there are no 
castes, no classes, no circles ; but all are one bod}', of 
which Christ is the head. The rich and the poor meet 
together in the temple of the Lord, and God is the 
Maker and the Father of them all. 

III. THE ASSURANCE AND CONFIDENCE OF GOOD 
PEOPEE, THAT THEY SHALE NOT WANT. 

This comes already in part, from the relation they 
sustain to the Shepherd, the feeder, the herder, the 
healer, the protector, and the keeper, of the flock. 
The riches and eternal resources of the good Shep- 
herd, make it impossible for his flock to suffer, or to 
want. "All things are yours, and ye are Christ's, and 
Christ is God's." "I have been young and now am 
old," says David, "yet have I never seen the right- 
eous forsaken or his seed begging bread." Consider 
the fowls of the air ; they sow not, neither do they 



IIO GOSPEL IN ART 

reap, or gather into barns ; yet your heavenly Father 
feedeth them ; are ye not of more value than many 
sparrows?" "Seek ye first the kingdom of God— 
and all these things, shall be added unto you." There 
are different ways of wanting. Some people want, 
what they do not want. That is, they want, what they 
do not need. They have no real want ; but only im- 
agine, that they want something. Some people are 
never satisfied ; and cannot get enough. Not because 
they need any more, but because there is a morbid 
craving for more, and for unnecessary things. The 
more they have, the more they want ; or think they 
do. If you should give them a fine house and home, 
and feed them every day, they should want more ! If 
you give a man ten thousand dollars, he wants more. 
If you give him a hundred thousand, or a hundred 
millions ; he thinks he ought to have still more ! It 
is not the question as to what people imagine that they 
want ; but a case of the real necessities. What can a 
person need in this world, except his food, and rai- 
ment, and home ? How much more do the rich have, 
than the poor ? Why in the sense of necessities, not 
any more ! Man wants but little here below, nor 
wants that little long. But there is the sweetest con- 
solation, in this blessed promise and assurance. It 
applies to all the different vicissitudes of life. Some- 
times a Christian seems deserted and alone. Some- 
times he is forsaken by his friends and acquaintances, 
and earthly helpers. Sometimes he is persecuted, 
and falsely accused. Sometimes he is bereaved, and 
robbed, and desolated. Sometimes he is reduced in 
circumstances, and brought down to poverty. Some- 



CHRIST THK GOOD SHKPHERD III 

times he is in danger. But always he can sing this 
song, and cheer his heart, with this assurance, ' 'The 
Lord is my Shepherd, I shall not want." "Yea," 
says the Psalmist, "though I walk through the valley 
of the shadow of death, I will fear no evil ; for thou 
art with me, thy rod and thy staff shall comfort me." 

CONCLUSION. 

What better can a person want, ttian such a good 
Shepherd, and such a promise of provision, and pre- 
servation ? The only trouble about it is, that people 
are not all sheep ; and therefore they have no Shep- 
herd ! Some are goats ; and must be seperated, and 
divided, from the sheep. They must be put upon the 
left, in the judgment day, and depart. Let us be sure 
that we have a right to the claim upon Christ. Let 
us hear* his voice and obey and follow him ! Then 
we can look into this window, and see ourselves and 
our children, in safeguard, and securit}'. And then 
the words of the text, and of all Scripture, will be our 
comfort and joy. And then we shall be sure of being 
in the great fold above, when there shall be in heaven 
forev r only one fold, and one Shepherd ! And may 
God grant us all this, for Christ's sake ! Amkn ! 



THE REALITIES OF RELIGION. 






In the large window of this church on the south side, one 
section in memory of Daniel Hinterleiter, and Cathrine Hin- 
terleiter, by their children ; and another in honor of Richard 
Y. Miller,, and Cathrine Miller, by their children, we have 
some emblems of Christianity, which although small and 
unobtrusive, and mingled with beautiful flowers, and rich 
and variegated colors, are very significant, and expressive, 
when properly interpreted and explained. On the one side 
we have the picture of a baptismal font, such as we use in 
all our churches ; and on the other side a cup, surrounded 
with wheat, and clusters of purple grapes. When we put 
all these together, we have the representation of the Sacra- 
ment of Baptism on one side, and of the Holy Supper on 
the other; which are the two great Sacraments instituted by 
Christ, and a necessary part of the Christian religion. We 
shall include these windows with their emblems and designs 
in one discourse, and express the teachings and sentiments 
represented by them, under the firm and defiant declaration, 
of the text. 



Tkxt : 2. PKT3R, i : 16. — "For we have not fol- 
lowed cunningly devised fables. ' ' 



Religion is a necessity. It is an element of nature. 
It is a part of creation. It is a power of Providence. 
It is a solution of Divine grace. No intellectual or 
moral being can exist in a normal state, without a 
consciousness of his relations and dependencies. Even 
Instinct, which is a characteristic of the lower orders 



THE REALITIES OF RELIGION 1 13 

of the living world, teaches them that they are de- 
pendent upon outside causes and circumstances for 
food and life. The movements of all the inhabitants 
of land and sea in pursuit of their pre3 r , and the exer- 
cise of their habits, is religion, and the worship of 
their Creator. We might almost say that life itself is 
religion. For wherever there is life, there is either a 
conscious or an unconscious recognition of dependence 
upon outside supplies, that require seeking, and higher 
powers of production than any that belong to the in- 
dividual. As to man, every act of his will, and every 
motion of his body, as well as every wish and desire 
and appetite that exists either in his flesh or spirit, is 
an exhibition of his worship and of his religion. For 
the want of true enlightenment, and on account of 
moral obliquity and spiritual disease, the true religion 
and worship of the only wise and true God is not 
often practiced or understood. However some sort 
of worship is universal, and inseparable from human 
existence. The ignorant worship "lords many, and 
gods many," not knowing the true God nor Jesus 
Christ whom he has sent. And the vicious, and ma- 
licious may, even after enlightenment, exalt the evil 
and debase the good. They may give to the creature 
the honor that belongs to the Creator. They may 
give sacrifices of various kinds to the Sun and Moon 
and Planets ; or to animals and rocks and mountains 
and rivers ; or to an invisible power which some call 
Nature, Chance, Destiny, or Fate ; or even to intel- 
lectual attributes, animal passions and diabolical 
phantasies ! But religion is in qll, and everywhere ; 
inseparable from any part of the intelligent and ani- 



114 GOSPEL IN ART 

mate universe. No more noble or profitable employ- 
ment could occupy rational beings, than the discovery 
of moral truth and the proper worship required of 
those who are responsible to Him, who is over all, 
the King immortal, invisible, the only wise and true 
God. A religion, however, that is divine, is not - merely 
a system of philosophy, however pure and true and 
elevated. It is not merely a sentiment, however 
touching, and tender, and adapted to the constitution 
of human minds and human society. It is not merely 
a theory, though the most perfect that can be devised 
upon earth. The religion that is divine, and that is 
necessary for the happiness and eternal salvation of 
the human race, is a system of practical realities, and 
living experiences, and substantial enjoyments. Al- 
mighty God in condescension and mercy, has given 
the world a religion that is suitable and abiding, even 
as the physical elements are suitable and necessary to 
animal life. God's religion was first revealed in Eden, 
and developed and arranged with wise design from 
age to age, through all dispensations, and through all 
man's histories, to the present time. We do not deny 
that in true religion there is also philosophy far sup- 
erior to all others, as the wisdom of God is superior 
to that of man. We confess that there is the sweetest 
and purest sentiment in it, that appeals to the highest 
attributes and noblest impulses of man's rational, 
social and immortal nature. It is moreover also a 
theory as pure, and correct, and sublime, and high as 
the character of God himself. But it is vastly more ! 
It is infinitely above all these ! It is better and 
sweeter and richer and grander than all earthly things, 



THE REALITIES OF RELIGION I 15 

because it is heavenly ; and this is its unequaled dis- 
tinction, and the infallible means of its recognition. 
Passing by the history of true religion in its different 
degrees of development from the beginning of time, 
we will take up Christianity as the final consumma- 
tion of God's purposes and plans to save the fallen, 
and as being the highest and the last dispensation 
that the world shall ever see, and that man shall ever 
need. In Christianity we find the practical and theo- 
retical combined in the simplest possible form. The 
truth of God, comprehended in the Gospel preached 
by Jesus Christ and his holy Apostles, is the moving 
power to change the heart, and convert the soul, and 
give life to the dead. "It is the power of God, and 
the wisdom of God unto salvation to every one that 
believeth. ' ' Hence it was put into the great commission 
which the Head of the church gave his Apostles, 
when he employed them to go into all the world, and 
teach all nations. It was the annunciation of glad 
tidings — tidings of pardon, redemption, and salvation 
to all the guilty and the lost ; conditioned upon their 
acceptance and submission — their knowledge, re- 
pentance, and faith. But along with this life-giving 
word, which was to be preached to every creature, 
there was an attachment of realities, that would affect 
both body and soul, and make man a new creature. 
Taking him out of death and darkness, it would make 
him a living member of the living body of Christ ; 
causing him to be one with Christ, by actual union 
and communion, in a literal and real sense ; as literal 
and real, as the connection of the living branch with 
the living vine ; the illustration which our Savior 



Il6 GOSPEL IN ART 

himself uses. Now this accompaniment of the Gospel, 
this tangible and visible part of the religion of Jesus 
Christ, the adorable Son of God, has often been sadly 
misrepresented, perverted, misunderstood, misplaced, 
and either disconnected, undervalued and suppressed, 
or else unduly magnified, exalted, increased and hum- 
anized. I mean of course to refer to the holy Sacra- 
ments of the church of God, and the religion of Jesus 
Christ, the Savior of the world, which to a great ex- 
tent constitute the Realities of our holy Religion. 

I. EET US INQUIRE THEN FIRST OF AEE, WHAT 
IS A SACRAMENT? 

In the discussion of this question, we might answer 
without farther explanation or amplification, that a 
Sacrament is a reality, and not a ' 'cunningly devised 
fable." There is a considerable portion of the re- 
ligious community, embracing the teachers and theo- 
logians, as well as the lower element, that is less in- 
formed, who incessently cry out the demand for reality 
in religion ; but unfortunately invest the purest sen- 
timentality with this attribute, and sanctimoniously 
repudiate that department of the religion of Christ, 
which contains the principal reality. With them it is 
the flow of emotions, both of sorrow and joy, which 
are purely mental and sometimes highly sentimental, 
that constitute the reality of religion. They may stir 
the feelings of the heart, by an appeal to fear or sym- 
pathy, either by the recital of Bible history, social in- 
cidents or family circumstances, and these feelings 
when made to flow, constitute among them the real- 
ities of religion. The feelings, after they have been 
awakened, may by a conscientious spiritual teacher, 



THE REALITIES OF RELIGION 117 

and guide, be turned in the proper direction, so as to 
cause an abhorrence of evil, and a reverence for that 
which is good. And when this is done, we should not 
only commend it, but rejoice in the result, and thank 
God for the direction. For in genuine religion there are 
also pure spiritual emotions. But to stop with this ex- 
perience and call it reality, is to cut oft the soul from 
any participation in the Bread of life, after that Bread 
has been held up to view, and suffer the soul to die of 
hunger in the very sight of plenty and the presence 
of a feast ! This is the reason why we often witness 
such instability, such fearful declensions and falling 
away of thousands, even after they had "tasted of the 
good word of God, and the powers of the world to 
come." The fact is, that in this case the very people 
who claim to have religion in reality, have no reality 
at all ; but only. an ideality, that begins and ends with 
sentiment : a sentiment that if divested of its connec- 
tions might properly be called a "cunningly devised 
fable." "Abide in me, and I in you," says Christ, 
"even as the branch cannot bear fruit of itself, except 
it abide in the vine, no more can ye, except ye abide 
in me." Christ uses some highly figurative language, 
in his discourses, and some that is very plain and 
simple, perfectly literal, and adapted even to the 
minds of children. Both forms of speech are em- 
ployed to represent the realities of religion. But in 
no case can his representations be used merely to set 
up a theory, a sentiment, a fantasy, or a fable. 
"Christ formed in us, the hope of glory," is not an 
absent Savior, sitting at the right hand of God in an- 
other world, but one that abides with us forever, just 



Il8 GOSPEL IN ART 

as he is, because we are in him and he in us and 
we are one with him in a vital and real sense. A sac- 
rament is an institution of Christ that consists of 
double elements — an element that is material, and an 
element that is divine. The earthly element is em- 
ployed as the medium or vehicle, for communicating 
the heavenly and divine element. One element alone, 
could be no sacrament. The earthly element of Bap- 
tism is pure water ; nothing more, and nothing less. 
The earthly element of the Holy Supper is bread and 
wine ; nothing more and nothing less. But a sac- 
rament is something holy, as its name indicates. The 
word has its origin in the Latin Sacer, or Sacramen- 
tum, which means sacred, holy, divine ; whether con- 
cerning place or thing. No one denies the definition. 
But what is there sacred, holy, and divine, in water, 
bread and wine ? The ancients allowed a sacrament 
to be a mystery. "But where is the mystery in a 
handful of water, a piece of bread, and a cup of wine, 
any more than in the ocean, or the wheat, or the 
vintage ? ' ' There must therefore be another element 
besides water to make Baptism a sacrament or some- 
thing holy ; and to make bread and wine a sacrament, 
or a holy mystery. 

A sacrament in the strict sense of the word, must 
have those external and visible parts, elements, or 
signs, which God himselt appointed ; and with which 
he connected the promise of grace, spiritual good, 
and an invisible divine element. God is himself alone 
the giver of every good and perfect gift. Men may 
ordain ceremonies and external signs ; but they are 
not sacraments, because they have not the Divine com- 



THE REALITIES OF RELIGION 119 

mand, and the Divine element to make them holy. 
What men institute and ordain may tend to edifica- 
tion, but are not a necessary part of religion. Be- 
cause religion to be true must be all of God, and if 
not of God it is mere sentiment. This shows at once 
the important distinction to be made between the 
means appointed by Christ, the only head of the 
church, and those that have been set up by human 
reason. Realities are of God ; but men have been in 
all ages most industriously engaged in the manufac- 
ture of "cunningly devised fables." 

II. IN THIS CONNECTION IT MAY BE PROFITABLE 
TO INQUIRE FOR A MOMENT AS TO THE NUMBER OF 
SACRAMENTS THAT BELONG TO CHRISTIANITY. 

If we keep in mind the proper characteristics we 
shall have no difficulty in determining the number. 
The Papal Church still holds to the existence of seven 
sacraments, which was claimed already in the 12th 
century ; but which is a commingling of human and 
divine institutions. And in the attempt to invest Ex- 
treme Unction, Auricular Confession, Confirmation, 
Ordination and Wedlock with the sacredness of a 
sacrament, they have degraded the ordinances of Bap- 
tism and the Lord's Supper from that lofty position. 
So that it is extremely doubtful whether the Papists 
have any sacraments at all. Claiming so much power 
for their Bishops and Popes, they have mutilated both 
Baptism and the Lord's Supper, so that they are no 
longer sacraments in the true sense of the word, as 
they came from the hands of Christ. Not every com- 
mand of God is a sacrament, much less the ordin- 
ances of men. Repentance, prayer, praise, benev- 



120 GOSPEL IN ART 

olence, hospitality, even feet-washing, are com- 
manded of God, and are necessary and useful in their 
true design and place ; but they are not sacraments, 
because they lack the visible elements as signs of the 
invisible grace, or else the divine element altogether ! 
The Protestant Reformers therefore rendered a service 
of incalculable importance when they defined the 
sacraments of God, and limited them to Baptism and 
the Lord's Supper, as the only institutions, that have 
without any dispute, the necessary peculiarities to 
constitute them holy sacraments and divine mysteries. 
Here we have the realities of religion in such a form 
as to adapt themselves to the bodily senses, as well as 
to the reason of man ; and thus be suited to our wants 
and circumstances in this present life, and in this evil 
world. As faith is indispensible to the proper use of 
the sacraments, there is an accommodation in them 
to our weakness ; so that by tangible signs and mat- 
erial elements our faith may be assisted and prompted, 
we might almost say forced, to believe in the recep- 
tion of the promised grace, and spiritual good. This 
however could not be affirmed of those things falsely 
called sacraments by the Papists and others, that have 
not the promises of God attached to the external 
parts and ceremonies. Neither do we have merely a 
naked system of declarations and theories, that we 
cannot accept with any assurance, but must only hope 
to be true. Just as we receive the true body and blood 
of the Lord in the Holy Supper when we eat and 
drink of this bread and of this cup, so we accept 
without any contingency or doubt, the divine declara- 
tion, "given and shed for you, for the remission of 



THE REALITIES OF RELIGION 121 

sins. ' ' And as this requires truly believing hearts, 
he alone is a properly qualified communicant who re- 
ceives the sacrament as a reality ; or, as the Apostle 
Paul expresses it, "the communion of Christ's body 
and blood." 

Now these two sacraments appointed by Christ, 
"make, mark, and identify," Christianity as genuine, 
in all countries, ages, and circumstances. As they 
are a part of the true religion, and constitute its 
essential earthly realities. Christianity would soon be 
lost, extinguished, or merged into the various philo- 
sophies of men, if the sacraments should be lost, or 
for want of appreciation corrupted and set aside. But 
thanks to God, this has never been permitted, and will 
not be. As often as the sacraments have suffered a 
depreciation, and appeared to be in danger of exterm- 
ination, God has raised up new believers, expounders, 
reformers and defenders. There is however also as 
much danger to be apprehended from the undue exalt- 
ation of the externals in the sacraments, as from their 
entire suppression. He who looks upon the visible 
elements as miraculous agents, and supernatural pow- 
ers, is an idolater, and desecrates the sacraments. 
This leads us to the consideration, 

III. OF THE NATURE OF THE HOLY SUPPER, THE 
SACRAMENT OF THE ALTAR, AS WE HAVE ALREADY 
HERETOFORE CONSIDERED THE SACRAMENT OF BAP- 
TISM IN THE SERMON UPON CHRIST BLESSING LITTLE 
CHILDREN. 

It is a matter of rejoicing that the long controversy 
that has agitated the church upon this subject since 
the days of the Protestant Reformation, is more likely 



122 GOSPEL IN ART 

now than at any time heretofore, to be settled in the 
direction of the trnth. We have arrived at a point in 
the discussion of this doctrine, the doctrine of the real 
presence of Christ's body and blood in the Holy 
Supper, when our self-consciousness as a church, and 
the respect which we have forcibly secured from other 
Denominations even in this country, will enable us to 
say with boldness and firmness, "We have not fol- 
lowed cunningly devised fables." It seems almost 
superfluous to rehearse the oft repeated explanations 
and declarations of the L,utheran Church upon this 
subject. But as we have reason to know that there 
are thousands of people who have never heard a clear 
statement and defense of the matter, we will continue 
to speak of it, even at the risk of being condemned, 
as we have often been, for giving it undue prom- 
inence ; and exalting it above repentance and faith, 
which we utterly deny. There is no way of coming 
to a correct knowledge of the nature of the Holy 
Supper, except by the use of God's word ; which alone 
is clear and positive, and admits of no denial or re- 
futation. The words of Christ himself in the ap- 
pointment of the ordinance, are of course the most 
important. L,uke gives his words as follows in the 
22d chapter and 19th verse : "Take, eat, this is my 
body, which is given for you ;" "This cup is the New 
Testament in my blood, which is shed for you." 
Matthew has it, "Take, eat, this is my body." As 
they were eating Jesus took bread, and blessed it, and 
brake it, and gave it to his disciples using these 
words. "Then he took the cup, and gave thanks, 
and gave it to them saying, 'drink ye all of it ; for 



THE REALITIES OF RELIGION 1 23 

this is my blood of the New Testament, which is shed 
for man}-, for the remission of sins." Now every 
word, however small, in this connection is of infinite 
value. It was on the eve of his crucifixion, and his 
object was not to convey instruction, but to establish 
a perpetual feast, which was to be celebrated to the 
end of the world. He could not therefore employ a 
parable, or figure of speech, especially as it was in- 
tended for his disciples alone and not for the world. 
It would be utterly contrary to his whole life and 
spirit, as well as all his other teaching, to perplex and 
annoy his simple trusting disciples with parables that 
they could not understand. If ever there was neces- 
sity for language to be literal, it was now. And never 
was there more literal truth crowded into a few little 
monosyllables than in these solemn words. He took 
bread and held it in his hand, and blessed and brake 
it, and then gave it unto them. This was the material 
element, the real part of the sacrament which appealed 
to the bodily senses for recognition, and hence he said, 
" Take, eat ! " If he had now been appointing a per- 
petual parable to be repeated forever, or if he had been 
giving the church a perpetual object lesson, and in- 
tended f o convey the idea that the bread was an em- 
blem of his body, or intended to represent his body, he 
would doubtless have said, " Behold this bread that I 
hold in my hands— gaze earnestly and solemnly upon 
it— for in it you behold a memorial of my body. Even 
as Moses gave you bread in the wilderness which was 
an emblem of me, so with this ! " And when he took 
the cup, he would have said, "Seethe wine in this 
cup, and behold an emblem of my blood ! This wine 



124 GOSPEL IN ART 

is to represent my blood and remind you of it as often 
as you look at it ! " Was not this the way he did in 
all the parables that he taught ? But here there was no 
exhibition of a figure to stimulate memory by its re- 
semblance to the original. The material element was 
not to be beheld ! But they were required to ' ' take 
and eat ; to take and drink ! ' ' The reason of their 
being required to do this, instead of merely looking at 
the material element with their eyes, and listening to the 
words with their ears, appears from what he called the 
bread and wine. ' ' This is my body ; this is my blood. ' ' 
He had once before spoken to the Jews, and also his 
disciples, concerning the necessity of eating his flesh, 
and drinking his blood, and had given such offense to 
many that they forsook him in disgust. They could 
not understand how he could give them his flesh to eat, 
and he did not tell them how. There might be more 
than one way possible. And those who had faith, 
would not quibble at any physical impossibilities. For 
all things are possible with God. And recognizing 
Christ as God, who proposed to give them his body to 
eat, they ought not to have been shocked or offended. 
But now he proceeds to establish a feast in the place 
of the Passover, in which his flesh may always be eaten, 
and his blood be drank, as the paschal Lamb of God 
slain for the sins of the world. Here was the institu- 
tion of a true and genuine sacrament, that had an ex- 
ternal element of bread and wine, and a divine element 
of the body and blood of Jesus. The surprise is, that 
any should ever have been found to doubt the real na- 
ture of this ordinance, or quibble like the Jews at the 
meaning of the Savior's words ! From whence comes 



THE REALITIES OF RELIGION 1 25 

the disposition to take away the body and blood of 
Christ out of the Holy Supper ? Comes it not of un- 
belief, because the}?- think it is a physical impossibilhy, 
and Christ is not able to do as he said and fulfill his 
own word ? They say, ' ' Why Christ was not yet cru- 
cified ; as that only took place the next day ! " But 
they forget that time past, present and future, are all 
one with God— that all things are possible with God — 
and that Jesus Christ is God, and could therefore as 
easily anticipate his crucifixion and fill that bread with 
his bod}^ and that cup with his blood on that ' ' dread- 
ful, doJeful night," when the Passover was celebrated 
for the last time legitimately, and converted into the 
real feast which it always signified, as afterwards when 
exalted to the right hand of God, from whence He al- 
ways has, and always will, fill the material elements of 
the Holy Supper with his body and blood. The dis- 
ciples received the Sacrament at its first appointment 
without a word of inquiry as to the meaning of the 
words, but with silent acquiescence and passive obedi- 
ence. They continued also from that time perpetually 
to celebrate the sacrament among themselves without 
any other command. Not only the first disciples, but 
the new converts in Jerusalem made on the day of 
Pentecost, it is said, "continued steadfastly in the 
Apostles' doctrine, and the breaking of bread, and 
prayers. ' ' Then the great Apostle of the Gentiles was 
converted and chosen, on his way to Damascus, and 
he was instructed by special revelation concerning the 
Holy Supper. He sa3^s that he also received the very 
same words directly from the Lord given at the insti- 
tution, viz : " That the Lord Jesus in the same night 



126 GOSPEL IN ART 

that he was betrayed, took bread, and when he had 
given thanks, he brake it, and said, take, eat ; this is 
my body which is broken for you ; this do in remem- 
brance of me." And of the cup, after he had supped, 
he said, "This cup is the New Testament in my 
blood ; this do as often as ye drink it, in remembrance 
of me." Then the Apostle proceeds and says, " Who- 
soever shall eat of This bread, and drink of this cup un- 
worthily, shall be guilty of the body and blood of the 
Lord." But how could any one be guilty of the 
Lord's body and blood, if he never had anything to do 
with them ; that is, if he had not eaten or drunken 
unworthily and unconsciously, and without faith, and 
had only eaten and drunken a little bread and wine ? 
And the Apostle continues, "For he that eateth and 
drinketh unworthily, eateth and drinketh damnation 
to himself, not discerning the Lord's body." Now 
what is the reason for the judgment and condemnation 
of those who eat and drink unworthily ? Because they 
discern not the Lord' s body ! Diakrlnein is the Greek 
word, which means to distinguish, discover, and sep- 
arate from, as well as to discern. But if the body of 
Christ were not in that which they eat and drink, how 
could it be discerned, or distinguished ; or how could 
the communicant be condemned for failing to discover 
and discern that which had no existence ? The bodily 
senses could never distinguish or discern Christ's body ; 
but faith could do it. And hence the necessity of faith 
in the communicant as the only means of discerning 
the Lord's body. But if you make up your mind be- 
forehand, like the Jews, that it is impossible and ab- 
surd to eat the body and drink the blood of the Lord 



THE REALITIES OF RELIGION 1 27 

Jesus, and force the language both of Christ and the 
Apostle Paul to constitute a perpetual parable, then 
you will never discern the Lord's body in the Holy 
Supper ; and failing to do so, you invite the judgment 
of its abuse. 

The earthly elements of this Holy Sacrament, 
though communicating the glorified body and blood of 
the Son of God to every communicant that partakes 
them with hi-s mouth, do not reach the soul of man ; 
for the soul cannot be fed with animal food. Hence 
the profanation of the Sacrament and all its contents, 
by such as are carnal, and have no faith. But faith 
distinguishes and discerns {Diakrinei) Christ in the 
bread and wine, and conveys him into the soul at the 
same moment that the bodily eating and drinking take 
place, as the true spiritual food — the bread from 
heaven — -which, if a man have in him, that is, in his 
soul, he shall never die, but have eternal life. The 
Jews had a golden pot in w T hich they preserved a por- 
tion of manna, in the Tabernacle and Temple for future 
generations to see, that they might be reminded of the 
goodness of God in the wilderness ; and also to have 
the prefigurative S3^mbol of the true bread, as well as 
their fathers, to stimulate their faith in a coming Re- 
deemer. In the new dispensation or Christian Covenant 
and Church, we have the true bread from heaven, which 
was symbolized by the manna in the wilderness. And 
this bread, the bread of life, we also have in a golden 
vessel, the sacrament of the altar, in the Holy Chris- 
tian Church. Now of what use would have been the 
golden pot of the Jews, as described in Heb., 9:4, 
without its contents ? If the emblem was necessary 



128 GOSPEL IN ART 

because of its prophetic or prefigurative signification, 
how much more necessary is the reality that was sig- 
nified ? But it seems that many are satisfied to keep 
the ' ' golden pot ' ' in their tabernacles and assemblies 
without the manna, and even to boast that it is empty ! 

Still keeping in view the definition of a sacrament, 
that it consists both of an earthly and a heavenly or 
divine element, and that although these are connected 
and united, they are never merged into one substance, 
or transubstantiated, or consubsta?itiated, we shall be 
prepared to understand the true IyUtherau doctrine, and 
the true Apostolic doctrine concerning the nature of 
the Holy Supper, which is the only doctrine, we are 
bold to say, that is above all controversy infallibly cor- 
rect, because it has the seal and sanction of the in- 
spired word of God to the very syllables emplo}^ed in 
a description of it. The Lutheran church is the only 
one that can fearlessly say, li We have not followed 
cunningly devised fables ' ' in this matter. 

The Apostle Paul says, I Cor., 10 : 16, " The cup of 
blessing which we bless, is it not the communion of 
the blood of Christ ; the bread which we break, is it 
not the communion of the bod}' of Christ ! ' ' No mat- 
ter what the precise meaning of the word Koinonia in 
the Greek, or ''communion" in the English translation 
may here be, the results are the same. It may be 
4 ' mutual participation, " " community, ' ' " companion- 
ship," "association," or "communication," "imparta- 
tion" and "conferring," or all of these, it invavaria- 
bly shows the existence of two materials or elements 
present together, but never merged, or consolidated, 
or consubstantiated into one ! Moreover, it is not the 



THE REALITIES OF RELIGION. 1 29 

eating and drinking which is the communion, but the 
bread and the cup ! Neither is it the communion of 
Christ, which might be construed to refer to his divin- 
ity, or his spirit ; but it is the communion of his body 
and blood! Both elements are named and preserve 
their identity, even in the participation ; that is, in the 
eating and drinking. The same relation exists be- 
tween them that exists between the body and soul of 
man, or the visible membership of the Church and the 
invisible saints, known only to God. The Holy Sup- 
per is a compound institution. And yet the composi- 
tion of it into a communion is limited to the time of its 
reception, as at no other time bread and wine are any- 
thing more than bread and wine. The design of Christ 
in the appointment of the Sacrament will indicate its 
nature. It was substituted for the Passover. Insti- 
tuted at the last celebration of that Jewish feast, before 
the}- rose from the table, whereon the Paschal lamb was 
eaten that prefigured the Lamb of God, the true 
and real Passover was also eaten ! The type and the 
antitype met together. The death of the one gave 
birth to the other ; and the old dispensation in that 
moment gave place to the new. The design of Christ 
was to save .the world by the sacrifice of himself as a 
lamb that is slain. But this sacrifice was not merely 
to appease divine justice and atone for the sins of the 
world, but also to impart life unto men by the eating 
of his flesh and the drinking of his blood in the earthly 
elements chosen by himself for this purpose. " Ex- 
cept ye eat the flesh of the Son of Man, and drink his 
blood, ye have no life in you." And as in the garden 
of Eden the tree of life was found not far from the tree 



130 GOSPEL IN ART 

of knowledge, so that if Adam and Eve ha*d not been 
expelled from the garden, they might have put forth 
their hands and eaten of that tree and lived forever ; so 
Christ became the life giving food to his church in the 
ordinance of the Holy Supper, and commanded all his 
disciples to eat and drink his body and blood, whereby 
they would show forth the Lord's death until he come. 
The actual participation of the Holy Supper, that is, 
the eating and drinking of every communicant bodily, 
of the visible earthty elements of the sacrament, was 
that each might be a partaker of his body and blood ! 
His body and blood were broken, and shed, and died, 
and were buried, and revived, and rose, were glorified 
and ascended to heaven that he might fill all things, 
yea, the whole universe. So those who are partakers 
of that bod} r and blood in a worthy manner, have the 
resurrection and the life in them, and shall never die. 
Now from all this we see that the religion of Jesus was 
not intended to be a system of spiritual ideas and sen- 
timents, intellectual theories and theological doctrines ; 
but that it was in part a system of realities — of tangi- 
ble and material ordinances— of visible signs communi- 
cating invisible graces. It does not consist of fables, 
however cunningly devised ; and if it did, genuine 
christians and orthodox Lutherans would not follow 
them. 

There is still another aspect in which we could view 
the bodily presence of Christ in the Holy Supper, if it 
were necessary, but we are under no obligations to do 
so. I refer to the ' l absurdity ' theory of those who deny 
the doctrine. Taking it for granted that the body and 
blood of Christ are composed of gross material proper- 



THE REALITIES OF RELIGION 131 

ties, the sacramentarians maintain that matter cannot 
be everywhere at the same time, and that the ubiquitj^ 
of a body especially is impossible. Yet they will ad- 
mit that light emenating from the sun is a material 
substance, and extends to all parts of the planetary 
system. They also admit that electricity is found in 
all things, but is too subtle to be discovered by the 
senses, except when highly concentrated, or brought 
together in the form of opposing currents. Yet light, 
and electricity, and the gases of the air are ubiquitous 
and essentially universal ; and yet they are onl> the 
creatures of God ! Is it not rather therefore a physi- 
cal absurdity, as well as a moral monstrosity, to deny 
this power to the body of Jesus Christ, who is God over 
all — Creator and Sovereign of the worlds — and who 
fills all things ? To limit the power of Christ — to lo- 
calize his body to place and space— to confine the right 
hand of God to one world — to lay down the laws of 
plrysical science upon the Divine Word and attempt to 
throttle it — to speak in the name of science, and for 
science, and show so little comprehension of it, is dis- 
gusting in the extreme ; and exhibits bigotry, shallow- 
ness and pitiable intellectual weakness, to the contempt 
of all truly believing minds. 

IV. BUT WE SHALL NOW PROCEED IN THE LAST 
PLACE TO INQUIRE WHO IS ENTITLED TO THE HOLY 
SUPPER, AND WHAT ARE THE TERMS OF COMMUNION. 

It might reasonabby be supposed, that an institution 
of such solemn grandeur, and such heavenly and di- 
vine import, would require extraordinary care and 
preparation in its approach b}^ sinful beings. When 
Moses stood by the burning bush in the wilderness, he 



132 GOSPEL, IN ART 

was in the immediate prescence of God. Although he 
only saw the appearance of material fire, the voice of 
the Almighty issued from the midst of it, saying unto 
him, ' ' Take off thy shoes ; for the ground whereon 
thou standest is holy ground. " So when any one ap- 
proaches the table of the Lord, and recognizes the 
Christian Passover thereon, of the bleeding lamb of 
God, whose body is broken and whose blood is shed 
for the sins of the World, he will see the propriety of 
suitable preparation and qualifications, for profitable 
eating 'and drinking of that which is both natural and 
supernatural — both earthly and heavenly — both mate- 
rial and divine. An unthinking horse rusheth into 
battle, and is cut down. And an unthinking man, 
may go to these solemn mysteries, and eat and drink 
damnation to himself; not discerning the Lord's body. 
Is it proper therefore for every one to go to the Lord's 
Supper, or for ministers of Christ to invite all indis- 
criminately to approach ? Did not our Savior confine 
the distribution, in<the first place to the twelve ? Did 
not the Disciples keep it among themselves ? Were not 
the first converts to continue steadfastly in the Apos- 
tles' doctri?ie and fellowship, before they attended to the 
"breaking of bread?" Did not Paul give suitable 
warning when he said, " Let a man examine himself, 
and so let him eat of that bread, and drink of that 
cup. " 

The question may here be asked, why do ypu not 
invite members of other denominations, and ecclesias- 
tical organizations as such, to unite with you in the 
celebration of the Holy Supper ? Are there no genu- 
ine Christians in other Denominations outside of the 



THE REALITIES OF RELIGION 1 33 

Lutheran church ? Are there not millions of people 
qualified to go to the communion who do not bear the 
Lutheran name? To these questions, and to others 
that are similar, I think we can give a perfectly satis- 
factory answer. We cannot throw open our doors to 
other Denominations, and invite them to our altars, 
simply upon the condition of their being Roman Catho- 
lics, or Episcopalians, or Presbyterians, or Methodists. 
or Congregationlists ; because we do not endorse their 
organizations, or their creeds, or any of the peculiari- 
ties pertaining to their existence, with the particular 
names which they bear ! But on the contrary we pre- 
sent a perpetual protest against the errors that are held 
by them, by our very existence ; or else we should 
find no justifiable w T arrant, for our own existence ! All 
cannot be right, and yet differ from one another ; and 
they must differ or they would not have separate names 
and a separate existence. If w T e are right, others are 
wrong ; and if others are right we are wrong. To say 
then to all Denominations, " You are welcome to our 
altars, because you are Methodists, Presbyterians, and 
Baptists, " etc. is to say : " You differ from us on cer- 
tain points, it is true ; but you are just as near right as 
we are ; and we are either all right, or none of us are 
right. " It is an abandonment of all our history ; all 
our confessions ; and all our rights to a separate and 
distinct Denominational existence. It is moreover do- 
ing ourselves a great injustice. For w T e do not allow 
our own members to commune without knowing some- 
thing of their individual qualifications ; and without 
attending duly to the services of confession and abso- 
lution as preparatory to their approach to the Lord's 



134 GOSPEL IN ART 

table. Whilst, if we should say to those of other 
names, who might happen to be among us at the time, 
" You are welcome to come as a Methodist, from the 
Methodist Church, with Methodist religion and Metho- 
dist qualifications ; or as a Presbyterian, with Presbyte- 
ria?i religion, and Presbyterian qualifications, " we 
should at once destroy the standard of qualifications 
which our church has set up ; and show not only an 
inconsistency, but a hypocrisy, in our requirements of 
faith and practice ! If we had no convictions as to the 
truth of our doctrines in their distinctiveness, and of 
our church in its individuality, we might welcome all ! 
And this is done by those merely nominal Lutherans, 
who secretly prefer the Calvinistic or Zwinglian doc- 
trines, to those of the Lutheran church ; and who 
when convenience .presents itself, gladly step over from 
one to the other, and call it broad and liberal Christian 
charity ; but which is in fact, the most culpable igno- 
rance, or the want of pious conscientiousness ! A true 
Lutheran acts otherwise. Disclaiming all sectarian 
selfishness, and casting back with scorn the imputation 
of cast-iron bigotry, into the faces of those who charge 
it ; and freely admitting that God has his chosen ones 
in all Denominations"; we yet firmly maintain our self- 
respect and the respect due to a firm adherence to the 
truth, by insisting upon a strictly Lutheran Commu- 
nion ; which is the only communion that we can recog- 
nize as being carefully conformed to the standard of 
Christ and his Apostles ! If this gives offense to the 
various classes of Protestants, we cannot help it. We 
are willing to confess, and do it with joy, that among 
them are some of the brightest ornaments of Christiani- 



THE REALITIES OF RELIGION 1 35 

ty in the world ; and some of the most useful men, and 
most successful defenders of the word of God, and 
champions of the religion of Jesus Christ ; but we have 
no apology to make to any of them, because we have 
no responsibility for their existence ; having had no 
hand in their beginning, and their separation from 
those older than themselves. 

It is however quite different with individuals ! We 
have a standard of qualifications, which we consider 
scriptural, and which is therefore distinctively Luther- 
an ! Those who come to the Holy Supper in our 
churches, must possess these qualifications. One of 
these qualifications consists in the examination, which 
takes place at either the public preparatory services, or 
the private confession. Only those who submit to 
this condition are admitted to the Sacrament. In this 
we seek to conform to the precise words of the Apos- 
tle. A name is no qualification for the Holy Commu- 
nion. Bven the name Lutheran, is not sufficient. 
Something more is necessary. And if our own name 
is not in itself a qualification, I am sure that no other, 
such as Baptist, Methodist, Presbyterian, or Reformed, 
would be ! There may be many in all the various visible 
Christian organizations, those that possess the qualifica- 
tions that our church requires for the communion. But 
unless they submit themselves to our rules, and conform 
to our mode of examination and preparation, we can 
have no knowledge of them, and no authority to ad- 
mit them. True Christians, are entitled to the com- 
munion, whoever they may be and wherever they may 
be ! For all things belong to the children of God ! But 
they must show better credentials, and more specific, 



136 GOSPEL IN ART 

as to being true Christians, when they come among us, 
than simply being members of some religious sect ! 
How are we to know them, unless they come as all our 
people come ! Should a person not bearing the Luth- 
eran name come to me, and ask for the Holy Supper, 
and I should find him entitled to it, by the conditions 
of God' s word, and the standards of our church corres- 
ponding therewith, I should certainly admit him. But 
in so doing I should regard him the same as a Luther- 
an communicant ; being possessed of Lutheran qualifi- 
cations, or what the Lutherans regard as Scripture 
qualifications : it being not the name, but faith, 
and life, that filleth the measure of suitableness. 
On the contrary, if one, or many, should come and 
say, "I want to go to the Holy Sacrament, be- 
cause I am in good standing in the Presbyte- 
rian church, or any other church, " I should say, 
" no ; I do not acknowledge your fitness." Presbyte- 
rianism, and Methodism, and other isms, are not the 
terms set up in God 's word as conditions ; and cannot, 
therefore, be accepted by our church. The terms of 
communion with us, are not sectarian, but Christian ! 
So then, it must be understood, that we are not " close 
communionists," in a sectarian sense, as the Baptists 
and the Roman Catholics are ! But we are close com- 
munionists in the sense of Scripture fitness ; over against 
an indiscriminate open invitation to all who choose to 
come, on the basis of their own knowledge, and con- 
viction of fitness ! Our catechism says, " Fasting and 
bodily preparation, are indeed a good external disci- 
pline ; but he alone is worthy and well prepared, who 
believes these words : ' given and shed for you, for the 
remission of sins ;' for the words for -you, require truly 



THE REALITIES OF RELIGION 1 37 

believing hearts." It is not necessary to be without 
sin ; but it is necessary to be humbled on account of 
sin, and to confess and repent of it. It is. not neces- 
sary to understand the mystery of the Sacrament ; but 
it is necessary to receive it, just as it is, and as it was 
instituted. It may not be necessary to comprehend 
the meaning of the words of the institution fully ; but 
it is necessary to acquiesce in them, and not deny them ! 
Thejirst of all requisites and qualifications, is saving 
faith in Christ. The second is acceptance of his word. 
The third is obedience to his commands. He who has 
these qualities, is in a condition to examine himself as 
St. Paul exhorteth ; and accepting the absolution af- 
forded by the Gospel, and imparted and announced by 
the minister, he may approach the sacred altar with its 
heavenly food. 

Something is certainly due to the history of the Luth- 
eran church, and its historical claims to Apostolic suc- 
cession ! No one can deny, that it is at all events, the 
oldest of all Protestant churches. But we claim more 
for it. We claim that it is identical with the church of 
the Apostles ; and that it did not have its rise in the 
1 6th century, but was purged and purified by the Re- 
formers. On this account we are not under obligations 
to recognize every new name and sect that has arisen, 
or that may arise, by offering them fellowship, and in- 
viting them to our altars, on the basis of their separa- 
tion and schismatical character ! If one of the states of 
the American Union should see fit to secede, and es- 
tablish an independent government ; the United States 
would certainly be under no obligations to acknowledge 
such state as a new republic ; and give them equal 



138 GOSPEL IN ART 

rights ! Whilst therefore we do not arrogate to the 
Lutheran church, the right and claim, to be the only 
church of God ; we know from whence it comes, and 
what it is ; and we cannot conscientiously and truth- 
fully admit that all others that have arisen, or may 
arise, are just as legitimate, and entitled to as high, or 
even higher privileges than we ourselves ! Christ may 
be preached out of contention ; and we shall not forbid ! 
But when any come to us from any other communion, 
or fold ; come, either to our pulpits or our altars ; we 
prefer to estimate them according to our own standards, 
and not theirs ! God forbid that we should say, " we 
are the only people ,.. and wisdom and piety will die 
with us !" Others may preach the truth, as well as we, 
and we are truly glad when they do. Others may be- 
lieve the truth in whole, or in part, and be saved ; and 
we rejoice to believe that thousands do. But if they 
esteem our doctrines and character sufficiently to ask 
our fellowship, we claim the right to examine and pre- 
scribe for them the same as if they were of our fold ; 
without distinction, partiality, or what is sometimes 
called Denominational courtesy ! Our invitations to the 
communion shall be the invitations of the Gospel, and 
not those of social politeness and ecclesiastical etiquette. 
We do not mean to be followers of ' ' cunningly devised 
fables!" We say, "Ho, every one that thirsteth 
come ye to the waters !" " Come unto me all ye that 
labor and are heavy ladened." Come by the way of 
repentence, confession of sin, and self-examination ! 
Come by faith in Christ— faith in the Sacrament of his 
body and blood— and faith in his promises and his 
grace ! Come with the profession and resolution, to 



THE REALITIES OF RELIGION 1 39 

improve and amend your lives ; submitting to the guid- 
ance of the Holy Spirit, and using the means of grace 
in all fidelity according to the word of God. And we 
trust and also pray that time will bring us all into the 
clearer light, and witness to our Christian candor and 
sincerity ; and the earnest conformity of our practice 
with the faith of pure Christendom, once delivered to 
the saints ! Vouching for none but ourselves, we 
Lutherans insist upon it, that " We, have not followed 
cunningly devised fables ! " 

conclusion. 

In the celebration of the Holy Supper, there must be 
deep humility ; combined with lofty praise, and 
thanksgiving ! There must . be contrition, self-abase- 
ment and shame ; combined with confidence, joy, and 
firm assurance ! The example of the disciples at the 
first Holy Supper must be our guide ! As they were 
overwhelmed with the wonderful import of the Savior's 
words, and the wonderful communications of those 
visible elements which they ate and drank, so it must 
be with us ! As every mouth was stopped, and every 
mind was awed, and every heart was filled with tremb- 
ling, and all thrilled with a new and heavenly ecstacy, 
so must it be with us ! Standing on more solemn 
ground than that of the burning bush, or Mt. Sinai — 
witnesses of the scenes of the crucifixion — guests of 
the flesh and blood of the real Passover— partakers of 
the bread of life, which if a man eat worthily and in 
faith, he shall never die— we should appreciate and 
comprehend our privileges ! 



140 GOSPKIv IN ART 

And from the enjoyment and improvement of these 
privileges, we shall in due time, if faithful, be trans- 
ferred to the realities of eternity —an eternity of endless 
bliss. Which may God in mercy grant unto us, 
but not unto us only, but unto all them also that 
love his appearance, for Christ's sake, Amkn ! 




IN MEMORY OF JOSHUA AND MARY BIEBER, 
BY THEIR SONS. 



THE CUP OF WOE. 



In this Memorial Window in the front of the church, donat- 
ed by the sons of Joshua S. and Mary Bieber, in memory of 
their parents, there is a representation of Christ in the garden 
of Gethsemane, upon his knees, with an angel holding out to 
him a cup, which he is required to drink ; it is the Cup of Woe. 



Text : Matthew 26 : 39. — " my Father, if it be 
possible, let this cup pass from me : Nevertheless, not as 
I will, but as thou wilt" 



In the memorial window, donated by the sons of 
Joshua S. and Mary Bieber, in memory of their par- 
ents, we have one of the most significant and solemn 
object lessons, to be found anywhere. It is the figure 
of our Savior in the garden of Gethsemane ; kneeling 
upon the ground, in earnest prayer and supplication to 
his heaventy Father ; and an angel holding out to him 
a cup, as though expecting him to take it and drink ! 
The kneeling of Christ, is literal and historical ; 
whilst the figure of the Angel with the cup, is figura- 
tive and symbolical. 

The last tragic scenes in the life of Christ, are here 
grouped and emphasized, in a single act. The Holy 
Supper has just been instituted ; the sad truth declared 
to the disciples, that the Shepherd is to be smitten, 
and the sheep scattered. The warning and exhorta- 
tion, to watch and pray against temptation, is uttered. 



142 GOSPEL IN ART 

And the faith of the disciples is about to be tested, in 
a manner, which they could not comprehend. All 
around in that little valley, there is deep silence ; the 
silence of night ; and the dead, calm silence, that fore- 
bodes a storm. Not a step is heard anywhere, of man, 
or beast, or bird. Scarcely a motion, or a rustle even, 
in the branches of the olive trees ; and perhaps only 
a faint, gurgling sound, in the distance, of the rippling 
waters of the brook Kedron ; rolling down towards the 
Dead Sea. The pale moon, with a sickly light, and a 
few scattered glimmering stars, kept vigil of the pa- 
thetic scene, soon to be enacted ; and witnessed from 
afar, the whole mysterious and wonderful transaction, 
in which earth and heaven, were both, so vitally, and 
eternally, concerned and interested. The disciples, 
who might have been the most deeply interested wit- 
nesses, and who had been kindly invited and besought, 
to watch with their Lord and Master, were benumbed 
in their senses ; and overwhelmed with sleep. They 
could not watch with him, even for one hour ! In the 
still and silent mid-night, the Angels of God, looked 
down over the battlements of heaven, and beheld a 
wondrous sight ; that was never beheld in all the ages 
of eternity ! They saw the Lord of earth and heaven, 
the mighty King of Glory, fallen upon his knees, on 
earth, in agonizing prayer. They saw him, with his 
face bowed in the dust, as if crushed by grief, and 
pain, and sorrow. As they lean forward, to look into 
the solemn mystery, they see one of their own number, 
standing with cup in hand, and offering to give it to 
the Lord to drink. He does not seem to take it in the 
beginning, and shrinks, and hesitates, and prays: 



THE CUP OF WOE 1 43 

1 ' Father, if it be possible, let this cup pass from me ; 
nevertheless, not as I will, but as thou wilt." He does 
not refuse to drink it, but waits the indications of the 
divine will. This mysterious cup, held out to Christ 
b}^ the Angel of Justice, was not the cup of Hemlock, 
that was given to Socrates to drink, that he might be 
his own executioner. This cup, was something more 
than an ordinary cup of death, that any man might 
drink and die. It was an emblematic cup ; and held 
by a figurative Angel, representing the law of God ; 
and the necessity for the sacrifice, for the sins of the 
whole world. Let us draw near to this sublime and 
mournful scene, and inquire like >the angels, into its 
significance. But let us come softly, in reverence and 
awe ; for it is holy ground. Even when a common, 
earthly friend, gathers his mantle around him, and 
lies down to death, as unto pleasant dreams, we are 
overwhelmed with awe ; and walk on tiptoe ; bating 
our breath ; and hushing our words ; that we may not 
disturb, the passage of a soul, across the chasm, that 
separates time from eternity. How much more solemn 
is the scene, where all death, is about to be concentra- 
ted into one death ! The beginning of the mournful 
scene, as well as its ending, -is full of salvation to us ; 
and to all who are lost. It is not with a spirit of cu- 
riosity, that we are to examine these events, but with 
an earnest desire., to be benefitted and eternally saved. 
I. Let us inquire, investigate, and seek to 

KNOW WHAT WAS CONTAINED, AND INVOLVED, IN 
THAT CUP OF WOE ; FROM WHICH THE SAVIOR 
SHRANK. 

There must have been something very peculiar 



144 GOSPEI, IN ART 

about it ; even more than appears ; from the repug- 
nance of the Savior to its reception. Even philosoph- 
ers, and common martyrs, did not shrink from an or- 
dinary cup of death. This cup, was different from all 
others ; and because of its bitterness, was hard to 
drink. In fact no one could drink it, but the Son of 
God ; for its contents were such, as, neither men nor 
angels could swallow. What then could have been its 
bitter ingredients, from which even the mighty Sav- 
ior, recoiled in horror ? i. All the weaknesses and 
helplessness, of fallen, sinful, human nature, were 
mingled in this cup. It is true that Christ was born 
with a human body and soul, and a genuine human 
nature ; all, except sin. But the divine nature, was so 
connected with the human, all through his life, that 
both were manifested, and exercised, as occasion and 
circumstance, seemed to demand. In such a case as 
the storm upon the Sea oi Gallilee, we see the human 
nature of Christ exhausted and weary ; asleep in the 
hinder part of the vessel. And we see the divine na- 
ture, standing up in the storm, and commanding the 
winds and clouds, and waves, to disperse, and subside ; 
which they did instantly, at his word. He simply 
said, "Peace! be still ! " And there was a great 
calm. Here was the human, and the divine. The 
Son of Man, and the Son of God. So at the grave of 
Lazarus of Bethany. The human nature of Christ, 
mansfests itself, in standing at the grave and weeping ; 
which the Jews interpreted as a sign of his great love, 
to the departed. But before the tears are dry upon 
his cheeks, the manifestation of the divine nature, 
causes him to cry with a loud voice, " Lazarus ! come 



THE CUP OF WOK 1 45 

forth !" And the dead arose at his command. Here 
was the human and the divine, both exercised, and ex- 
hibited, as upon an equality, for the works of his life. 
It was the same with all his miracles, and with all the 
incidents of his earthly history. But now the divine 
nature, was to be held back, and subordinated to the 
human ; and this was to suffer alone. And what 
could poor human nature do, under such a load of mis- 
fortunes, as were now accumulating, to crush it into a 
curse for sin ? Now must fall the full penalty for sin, 
and the transgression of the law. In this death all 
must die. For if Christ died for all, then were all 
dead ; and die in him. As he is the representative of 
the human race, he must taste death for every man. 
For death had passed upon all men, because all had 
sinned. The divine nature, must not assert itself, un- 
til the resurrection. There is no arm now to deliver. 
There is no sympathy, to avail. No hand must be 
lifted, to ward off the stroke. The Lamb of God is 
now the human race ! It must not open its mouth. 
It must be led to the slaughter bound, and dumb, and 
helpless. This was the cup of woe that the angel of 
Justice held. 2. In this cup was also mingled, the 
guilt of all mankind ; which Christ must assume, as well 
as the punishment. If Christ had only taken the chastise- 
ment upon himself, he would only have died, as the 
prophets, and martyrs, and others, that suffered un- 
justly. But the peculiarity of this sacrifice was, that 
the guilt was first laid upon the head of the victim, and 
then it was slain. This is what made it so hard. To 
be adjudged as guilty, in the sight of the law, by one, 
in whom there was no guilt, was repugnant to a sensi- 
10 



146. GOSPEL IN ART 

tive holy being — and yet necessary. This matter is 
often overlooked. In the sense of imputation, Christ 
must be made guilty of all the crimes and sins ever 
committed upon earth ! Neither our memory, our 
reason, or our imagination, can ever measure the mul- 
titude of human transgressions. We even shrink from 
the task of detailing and specifying the murders, 
adulteries, thefts, falsehoods, idolatries, blasphemies, 
covetousness, corruption, lust, vice, unbelief, and all 
manner of horrible deeds, that men had committed ; so 
horrible, that the physical destruction of the world of 
mankind, was once necessary, by the vengeance of the 
Almighty, in a flood of waters. What must it have 
been, to assume all these crimes, by one who knew no 
sin ; so that it might be said, he is guilty of them all ! 
No wonder that the Savior prayed, " Father, if it be 
possible, let this cup pass from me." 

3. Then must be added the physical or bodily pain of 
the crncijixio7i. Again, I presume that it is impossible 
for us to compute, or comprehend, this torture and 
pain. We talk about the torture of a human being, 
suspended upon the nails, driven through the hands 
and feet, upon a cross of wood, until by the loss of 
blood, and the inflammation of the wounds, after a slow 
long, lingering torture, of houis and days, the victim 
would die from actual pain ; and the exhaustion pro- 
duced b}^ pain. But this is only the death of one, 
whilst in Christ all died ! If the millions and trillions 
of human beings that have ever lived, should all be 
hung in a row, and crucified ; and we could add to- 
gether the sum of all their pains, and miseries ; we 
might have some conception, of the pains of him, who 



THE CUP OF WOE 1 47 

tasted death for every man. This is a part of the bit- 
ter cup. Is it any wonder, that his countenance was 
so marred, more than any man's, and his form, more 
than the sons of men ? The prophet thinks, that we 
must hide our faces from him. But the darkness that 
fell upon the earth, at the crucifixion, hid that spec- 
tacle of suffering, from the eyes of men. As the evil 
of sin was infinite, so the pain endured in its punish- 
ment must be infinite. No wonder that the human 
nature of Christ, all alone, should tremble and recoil, 
from the task of treading such a winepress of blood, 
and suffering. We do not say that the divinity sepa- 
rated itself from the humanity ; for this would be im- 
possible. But divinity could not suffer. It could only 
lend dignity and efficacy, to the sufferings of the body ; 
whilst the humanity must bear all our griefs and carry 
all our sorrows ! 

4. The mental anguish that was mingled in this cup, 
was inexpressible. It is said that the pain of remorse, 
and of a reproving, guilt}^ conscience, in men who 
have committed great crimes, is greater than any pains 
of the body. Herod the Great, who murdered his in- 
nocent wife, was so tortured by remorse that he could 
neither eat nor sleep ; but wandered restlessly about, 
both day and night, calling upon the name of his in- 
nocent victim. " O Mariamne, now for thee, the heart 
for which thou bledst, is bleeding ! " We are amazed 
at the spectacle, which we behold in Gethsemane ! 
The Master said to his disciples, " My soul is exceed- 
ing sorrowful, even unto death." We see him not 
only in prayer, but in an agony. What caused this 
agony? No bodily pain, for not a hand in violence, 



I48 GOSPEL IN ART 

had yet been laid upon him. But his sweat is turned 
to blood ; falling in drops, to the ground beneath him. 
The sweat itself was an evidence, of great fear and 
anguish ; but to shed his life's blood, from the mil- 
lions of pores upon his body, must have been caused 
by the greatest internal pain and anguish. Several 
instances are mentioned in profane history, of persons 
dying with a bloody sweat ; and always caused by ex- 
traordinary mental fear, and anguish. Charles the IX, 
of France, is one of these instances ; and Dodridge, 
Aristotle, Jackson, Siculus, and other historians, men- 
tion such cases ; and connect them with extraordinary 
mental fear and anguish. In the case of Christ it 
means, thick and clammy masses of blood, pressed by 
inward agony through the skin ; and mixing with the 
sweat, falling thus to the ground ; not gently, but 
profusely ; caused by the approaching death of Cal- 
vary. 

5. All the shame, disgrace, and curse that rested upon 
the human race was in that cup. Everything caused by 
sin must be atoned for, by passing through the agony 
of judgment and condemnation. 

6. All the great loss sustained by Adam was in this 
bitter cup. The loss of innocence and purity, must be 
shared by the second Adam. How great this depri- 
vation ! The fall was from angelic purity, to the im- 
age of darkness, and the wicked one. Who would not 
shrink from such appalling corruption, who knew the 
sweetness of innocence ! It was the loss of strength, 
and power, and dominion ; which man was to exercise 
over all this lower world. See the fugitives driven 
out of Eden, into the wilderness, to become the sport 



THE CUP OF WOE 149 

of winds, storms, waters, fires, diseases, pains, and 
innumerable enemies ! See the whole race falling be- 
fore the rage and poison of wild beasts, and reptiles ; 
suffering from heat and cold, and hunger and thirst ; 
and fleeing in fear, from those over whom man was in- 
tended to have absolute dominion and control ! The 
wisdom of God imparted in the creation, all gone 
down in the common wreck ; and ignorance driving 
multitudes into heathenism, and a savage state. Im- 
mortality, the crown of man's endowments, gone into 
the dust, and into the grave. Communion with God, 
unmixed pleasure and happiness, both of body and 
soul, together with honor and glory, and the beautiful 
image and likeness of the creator, all lost. And this 
great and immense loss, all poured into one cup ; and 
held out by the Angel of Justice, to Jesus Christ to 
drink, at one draught ; in a single night, and a single 
day ; in order that he might bear the sins of many ; 
and suffer in their stead. Do you wonder now, that 
he prayed, " O, my Father, if it be possible, let this 
cup pass from me ? 
II. Let us turn now to the consideration of 

THIS WONDERFUL PRAYER OF CHRIST, AND THE REA- 
SONS which may have prompted it. But here we 
shall be more or less in darkness, and must tread soft- 
ly ; as we cannot fathom the depths and mysteries of 
divine motives. The mind of an infinite God, is too 
deep a sea, for us to explore. And although it was 
the humanity of Christ that was to suffer, yet as the 
divinity was not separated, but only restrained, we 
come in contact with it at many points of this sad ex- 
perience ; and especially in this agonizing prayer. 



150 GOSPEly IN ART 

What we say, or think, must be in deepest humility 
and modesty ; and is merely our own fallible and im- 
perfect conviction. Nevertheless as it is a matter of so 
much wonder, we may approach the subject with an 
inquiring spirit. 

1. Let us examine the prayer itself. Notice the 
posture of the body. At first he goes a little way from 
the disciples, and falls upon his knees. It has been 
usual for men when in great distress, and great earn- 
estness, to fall upon their knees in prayer. It is a pos- 
ture of humility. In this position, the first fervent ap- 
peal was made to God. With eyes and hands directed 
heavenward, he pours forth the supplications of an 
overburdened and breaking heart. How many thou- 
sands, have since that dark and doleful night, taken 
him as their pattern, and model ; and presented their 
cause successfully, at a throne of grace, in his name, 
and for his sake ! How the whole soul of the blessed 
Jesus, was poured out into passionate, burning words ; 
for the indication of his Father's will ! There seems to 
be no response, and the heavens seem to be shut up, 
and he pleads in vain ! But it cannot be possible, that 
the Father will not hear him. Oh, no ! Never was 
the beloved son more beloved, than at this moment. 
And the Father heard his cry, and always heareth him. 
But time must be allowed for the complete preparation 
of the sacrifice. The earnestness and fervor of the di- 
vine suppliant increases ; and he goes a little farther 
and falls upon his fac^ in the dust ; and makes one 
more and last appeal, saying, " O, my Father, if this 
cup may not pass away from me, except I drink it, thy 
will be done ! " And now he is covered with blood 



THE CUP OF WOE I. 5 1 

and dust, a spectacle to men and angels ; and the 
drinking of the cup has commenced. The will of the 
Father is indicated. But we cannot but be struck 
with the perseverance, continuance, and repetition, of 
the whole night's agonizing prayer. 

2. The circumstances connected with this dreadful 
night, must not be forgotten. He wrestled all alone. 
He had requested his disciples to watch with him ; but 
for some unaccountable reason, they could not. It is 
possible that their sorrow benumbed all their senses ; 
so that they fell into an unconscious sleep. And it may 
have been that they were not permitted by the will of 
God, to offer any sympathy, or encouragement, in this 
extremity. The cup could not pass ; and it dare not 
be sweetened, as yet, by a single drop of consolation. 

3. The prayer of Christ was to show the enoinnity of 
the sins and woes of me7i. It was to give the world 
some impression of what the suffering must be, to atone 
for such iniquity. If the cup was so repulsive to the 
poor human nature of the holy Son of God, it must 
have been the most dreadful thing in the universe. 
Our iniquities moreover must have been connected with 
that cup. 

4. The prayer was also to teach us, how lender circum- 
stances of pain and woe, we are to conduct ourselves and 
pray for the removal of our cup. " If it be possible, let 
this cup pass from me." Never dictate to the Lord, 
and never complain ; but inquire for God's will ; and 
make your prayers conditioned upon the divine will. 
Pray earnestly, pray always, persevere in prayer, but 
alwa}^s say, "Thy will be done on earth as it is in 
heaven !" 



152 GOSPEE IN ART 

5. We ca?i see from the prayer and attending circum- 
stances, that the cup could not pass, that the redemption 
of the world could not be effected in any other way. 

The sacrifice and offering must be made. The guilt 
of sin must be punished. The law must be upheld. 
Justice must be satisfied ; and order and government 
maintained, in the universe. This was the only plan 
and method, that infinite wisdom could devise ; and it 
must be carried out. Hence the Savior says to his 
disciples, ' Sleep on now, and take your rest ; behold 
the hour is at hand, and the Son of Man is betrayed, 
into the hands of sinners." 

III. But we must not faie to notick the sub- 
mission of Christ To his fathkr's wiee. " Never- 
theless not my will, but thine be done." " Not as I 
will, but as thou wilt." "I will drink it." "The 
cup which my Father hath given me, shall I not drink 
it?" 

1. This submission ivas an acknowledgeme?it that 
God's will is the highest and best law in the universe. 
God's will is exercised under the controlling influence 
of infinite wisdom, infinite justice, and infinite love. 
And hence the decisions of that will, are always infal- 
libly correct ; and tend toward the highest good, of all 
created things. In the submission of Christ, we have 
not only that which is for the highest good of the hu- 
man race, but an example for all intelligent beings, in 
heaven and on earth. If it be prosperity or adversity, 
in this world — if it be smiles or tears ; health or sick- 
ness ; plenty or want ; life or death ; all, is for the 
best, in the fulfillment of God's will. Had Christ re- 
fused submission, the whole universe would have been 



THE CUP OF WOE 1 53 

thrown into disorder, and rebellion, and another hell 
would have become necessar}^ ; in addition to the one 
prepared for the Devil and his angels. Christ's sub- 
mission was the crown of his humiliation, redemption, 
and atonement. 

2. It was an indication of the perfect agreement, ac- 
quiescence, and harmony of the Father and the Son. l ' I 
came to do the will of my Father." " I and the Fa- 
ther are one." " I am in the Father, and the Father 
in me." The nrystery of the Unity in Trinity, we 
cannot comprehend, or explain ; but the exhibition 
and proof of this Unity, is here forever settled. 

3. In this act of submission consists the efficacy of 
the atonement. It involves all that follows in his ap- 
prehe?ision, his mock trial, and condemnation ; yes in- 
deed all the bloody scenes of the cross on Calvary. 
Well he knew what submission would produce. Hence 
when he saw that the cup could not pass, he allowed 
himself at once to be led away, as a lamb to the 
slaughter. 

4. This act of submission and humiliation, even unto 
death prepared the way for his exaltation. He had said, 
"he that humbleth himself, shall be exalted," and he 
exemplified his teaching by his action, in this instance 
as well as all others. 

5. Submission to the will of God, is the last and high- 
est attainment of Christians in this world ; as the exam- 
ple of Christ teaches. It proves the existence of faith, 
repentance, conversion, sanctification, growth in grace, 
and the possession of eternal life ! 



154 GOSPEL IN ART 

CONCLUSION, 
i. The scene of Christ in the garden of anguish, the 
garden of Gethsemane, the garden of sorrows, is one of 
sublimity and awe. 

2. The cup held out to the Savior by the Angel of 
God, looks small in the picture, but is immensely large 
and capacious. It was filled with tears, sorrows, pains, 
groans, sufferings, sins, tortures, agonies, blood, bit- 
terness ; it contained wounds and bruises ; thorns for 
the head ; nails for the hands and feet ; vinegar and 
gall as a drink ; and all the woes of mankind, and of 
this fallen world. It was an immense cup ! 

3. The drinking of that cup by Christ saved us the 
necessity of drinking it. Christ's prayer was an- 
swered in his disciples ! It did pass away — if not from 
him, yet from us ! To him be all the praise ! Amen 




DONATED BY MR. AND MRS. ROSWEEE C. AND THEOPHIEUS 
KRAUSE, IN HONOR OF THEIR PARENTS. 



MARY AND THE RESURRECTION. 



This beautiful Memorial Window contains the figure of the 
risen Savior, and of Mary, fallen upon her knees, with out- 
stretched arms, attempting to lay hold of him. It was donated 
by Roswell F. Krause and Theophilus Krause, of Chicago, in 
honor of their parents. 



Text : John 20 : 11 — 18. — " But Mary stood with- 
out at the sepulchre weeping ; ' ' &c. 



The time for the resurrection of Christ from the dead, 
was at hand ; and to establish the fact, he must have 
credible witnesses, to see him after he arose. The 
time of his appearance from the dead, was not put off 
for a year, or several years, as would have been the 
case with an impostor ; but the manifestation was im- 
mediately, after the act of rising ; so as to allow of an 
immediate, and satisfactory examination of the report. 
It was early in the morning, at the dawn of day, on 
the third day from his crucifixion. This was the day 
upon which he had said, he would arise. According- 
ly, as the darkness of the night was giving way, to the 
light of the coming day, the night of death, was also 
ending, and the day of life everlasting was being ush- 
ered in. There was a beautiful fitness in the time, 
chosen for the triumph of the Lord. And there was 
a significance in the visit of the disciples to the sepul- 
chre, at this early hour. The first to approach the 
sacred spot, were the devoted women, that were the 



1-6 GOSPEL IN ART 

last to linger at the cross, and weep over the Savior's 
dying agonies. As woman was the first to put her 
hand upon the forbidden fruit, in the garden of Eden, 
and thereby precipitated the awful calamity of the fall 
from God, so, it was befitting, that she should be the 
first, to welcome the deliverance of the human race, 
from the curse, that had fallen upon earth, in conse- 
quence of sin. The other disciples were not far behind 
the pious women, in coming to see the place, where 
the body of Jesus had lain. But they did not get there 
until the message of glad tidings, had been carried to 
them, by the overjoyed women. We might indeed 
say, that this was the first real proclamation of Salva- 
tion, and of the Gospel, announcing it. For, although, 
the birth of Christ, was an event of joy, both to heaven 
and earth, it was in anticipation of the resurrection ; 
and the joy of mankind could not be full, until the re- 
ality came to pass. Not only were the pious women, 
the first to testify to the resurrection of Christ ; but 
one of their number, Mary Magdalene, was the first to 
see him alive, after his resurrection, with her own 
eyes ; and to hear his blessed voice, in his triumphant 
and exalted state. Why was not Peter, or John, the 
beloved disciple, or some other one of the Apostles, 
honored with this first visible appearance ? Yea, and if 
the appearance was to be first made to the women, why 
was not the Virgin Mary, his own beloved mother, se- 
lected as the person, most to be honored ; as the Ro- 
man Catholics falsely assert, and vainly try to estab- 
lish ? Why did he first appear to a woman, that had 
been so great a sinner ? For out of this woman he had 
cast seven devils. Well, without being able to answer 



MARY AND THE RESURRECTION 1 57 

a question, involving the deep motives, and ni3 r steries 
of the divine mind, we may perhaps be satisfied, with 
the recollection, that where the greatest personal good 
had been done, and the greatest amount of sins had 
been taken away, there, would likely be the greatest 
love, and the greatest appreciation of salvation. The 
love of John for Jesus, was unquestionably great ; for 
he leaned upon his bosom, at the last supper. But 
when he saw the empty sepulchre, he departed, with- 
out waiting to see the Lord, and without any expecta- 
tion of being able to see him. But Mary Magdalene 
stood without, and waited ; and would not leave the 
spot, until she knew where she might find the body of 
her Lord ; which shows her love to have been the 
greatest of all, and worthy of receiving' this distin- 
guished honor. But let us take up the case in regular 
order, and note every particular, of this meeting of 
Christ with Mary, immediately after the resurrection, 
with all the circumstances that are represented, and 
implied, in the picture of this beautiful memorial win- 
dow of Roswell F. Krause and wife and Theophilus 
Krause in honor of their parents. 

I. The historical account introduces mary 
as standing near the sepuechre, and weeping. 
The other two women, her companions, had returned, 
when they saw the empty tomb, and were told by the 
angels that he was risen. But Mary Magdalene, was 
not satisfied, with the mere assurance of his resurrec- 
tion. vShe wanted a personal application, of the bene- 
fit of the resurrection, by waiting for his coming, and 
his own personal and visible appearance. Theory was 
not what Mary wanted ; but a personal participation, 



158 GOSPEL IN ART 

in the glorious results. Her heart said within her, 
where is he whom my soul loveth ? I would see Jesus 
and clasp him to my heart ! The same line of conduct, 
to-day, distinguishes those of personal piety, from 
those who have a mere historical faith. 

1 . Mary waited in tears and sorrow. The account states 
that she stood without, at the sepulchre, weeping. 
It seems that at the first approach of the three pious 
women, they saw the stone rolled away, the sepulchre 
empty, and the body of Jesus gone ! Then Mary left 
the other women, and immediately hastened away, 
without any vision, to tell the other disciples, that the 
body of the Lord was gone. After her departure, the 
other women saw the angels in the sepulchre. But 
Mary was intent on telling the disciples ; especially 
Peter and John, to whom she said, " They have taken 
away the Lord out of the sepulchre, and we know not 
where they have laid him." At once these men hast- 
ened to the spot, and entering in, they beheld the lin- 
en clothes, in which the body had been buried ; but 
saw no signs, of what had become of the body itself. 
So they departed to their own homes. But Mary re- 
mained, and ^tood, and wept. Why did she weep ? 
(1) Because of her great loss. Her tears did not 
cease from the time of his cruel sufferings, and death 
upon the cross, until now. She seemed to feel the dep- 
rivation of his presence, as though all her earthly treas- 
ure was gone, and there was nothing left, worth living 
for. Having been rescued by him from the awful con- 
dition of a Satanic vessel, ani from the jaws of eternal 
perdition, she couid think of nothing else. And hav- 
ing been comforted and built up in her new life, by the 



MARY AND THE RESURRECTION 1 59 

daily presence and instruction of the blessed Savior, it 
seemed to her, she was in heaven, as long as she could 
see her Lord. And then came the cruel blow of sepa- 
ration by death ; and the witnessing of the torture and 
agony, that the innocent and holy one had to undergo, 
in dying for a guilty world. These dreadful scenes 
were fresh in her mind ; and were tearing her heart to 
pieces, as she thought of the separation, and now also 
of the loss of his body. For she doubtless expected to 
find some little mitigation of her grief, in ministering 
to his dead bod}' in the grave ; as many do now, by 
laying fresh flowers upon the graves, of their dear de- 
parted loved ones. 

(2) Then she nia} T also have thought of the loss, 
which the world sustained, by the death of Christ. 
She had fully comprehended his teaching, in which he 
was represented as the Savior of the world, and as the 
good Shepherd, the long promised Messiah, the friend 
of the poor and needy, the forgiver of sin, the way of 
access to God, the vine and its branches, the Bread of 
life. And considering the destitution that the world 
must now suffer, when he was dead and gone, she 
wept in pity for the loss and the woes of others, that 
need his help, as well as she. This was her reasoning ; 
and it was founded upon the only knowledge which 
she yet possessed ; and did honor to her loving heart, 
and gave evidence that the life and spirit of Christ had 
been infused, and implanted in her. For Christ also 
wept over the world, because of its suffering, desola- 
tion, and sin. 

(3.) Then perhaps the weakness of her faith, just 
at this critical moment, may have had something to do 



l6o GOSPEL IN ART 

with her tears. She could not realize his resurrection. 
She had heard of it, but it seemed a mere fancy, that 
must be understood in another and a strange language. 
It seemed to her, no doubt, an impossible thing ; be- 
cause incomprehensible. All sorts of anxious fears 
entered into her mind, as to what had happened to the 
body. She imagined, and feared the worst. She even 
feared that further indignities, were to be given the 
precious remains. Therefore she stands, and weeps. 
But at this crisis of her grief, she is quickened and 
electrified, by a vision of angels ! 

II. She stooped down and looked into the 

SEPULCHRE, AND SAW TWO ANGELS IN WHITE | THE 
ONE AT THE HEAD, AND THE OTHER AT THE FEET ; 
WHERE THE BODY OF JESUS HAD LAIN. Angels had 

been known to come to earth, on important occa- 
sions, and for particular purposes, in all time past. 
The fact is, they are always in the world, and around 
us ; but we see them not. They are invisible to us, 
because they are spirits ; and only become visible, 
when they put on human forms ; as they have Often 
done. Milton 's. startling announcement cannot be dis- 
puted or disproved, when he says : " Millions of spir- 
itual creatures walk the earth, unseen ; both when we 
wake and when we sleep." And the Apostle Paul 
said, "Are they not all ministering spirits, sent to 
minister unto them that are heirs of God," Heb. i : 14.. 
They ministered to Jesus in his life, from his birth 
unto his death. They had ministered to the prophets, 
and patriarchs, and kings, as well as to humble pri- 
vate individuals. It would therefore bring consolation 
to any of the disciples, to have such a vision ! and es- 



MARY AND THE RESURRECTION l6l 

pecially in the sepulchre of Jesus. But when these 
angels inquired of Mary so kindly why she wept, 
then her spirit was so emboldened with the comfort, 
which their presence gave, as well as their loving 
words, that she was ready to unbosom all her grief, 
and pour it at their celestial feet. She tells again her 
crushing sorrow, "They have taken away my Lord; 
and I know not where they have laid him." This 
plaintive wail, though intended for the angels, reached 
the heart of the risen Savior ! And, as she turned 
herself backward by some unconscious impulse, she 
saw some one standing, whom she did not recognize ; 
but supposed to be the gardener, or sexton. And he 
also spoke to her as a stranger, saying, " Woman, why 
weepest thou ; whom seekest thou ?" Her agony was 
now intensified, and she broke forth with an overflow- 
ing soul, in brokenness of heart, with the melting pe- 
tition, "Oh, Sir! if thou have borne him hence, tell 
me where thou hast laid him ; and I will take him 
away." She has no dream, or conception, of the grand 
announcement that is awaiting her. She is .still in 
darkness concerning this important day and event. 
She still clings to the past. She still thinks he is dead. 
She still holds the recollection of the cross, as an image 
before her mind ; and is crushed, by the awful, and 
agonizing recollection. She is not prepared for the 
sudden joy, which the communication of a flood of 
glad intelligence wi}l give her, by the utterance of a 
sound, and the tones of a voice, that will stagger, stun 
and cast her upon her knees ! 

III. " Mary !" Her name is called by a voice, 
that she could never forget, or fail to recognize, no 
• ii 



1 62 GOSPKIv IN ART 

matter where it was uttered. This is the climax of the 
story ; and this is the climax of the painter's art, and 
skill. To hear her name called by that sweet voice, 
that held all the music of heaven, in a single tone ; 
whose familiar cadence had never left her soul ; and 
the author of which, she had supposed to be numbered 
with the dead, was the greatest shock, I should imag- 
ine, that any mortal ever received, and lived ! You 
wonder at the posture of that poor woman in the pic- 
ture, upon her knees — with her long arms outstretched ; 
and that eager, astonished, bewildered, and yet ecstat- 
ic look upon her features ; and you are amazed at the 
appearance she makes ! You even perhaps criticise the 
position ; the attitude ; the figure ; the arms ; the face ; 
the eyes ; the sharpness of the look ; and the eager- 
ness of the expression. But suppose you were mourn- 
ing the death of the dearest object of all your earthly 
affections. And suppose that you had been continu- 
ously weeping over your loss, for three days and 
nights ; and just before you were compelled to give up 
the precious, but lifeless relics to the grave, you should 
go to the coffin, to take a last look, and find it empty ! 
And then as you stood, bewildered and confounded, 
you should hear the loved one, behind you, calling 
your name ! What sensations do you think, would be 
produced by such a call ? Do you suppose you could 
keep from falling, at least upon your knees ? Do you 
imagine you could stand the shock, without fainting ? 
Go, stand where Mary stood ! Go, feel, what she felt, 
in those tragic days and hours ! Go, hear, what she 
heard ; and see what she saw ; and you will learn to 
appreciate the picture, in this memorial window, of a 



MARY AND THE RESURRECTION 1 63 

crouching figure, of a pale, haggard, longing, hoping, 
happy woman ; driven by the very excess of her un- 
utterable jo} T ,to reach out her arras, to lay hold upon her 
Lord, and hold him fast. You will forgive her rash- 
ness and presumption ; for her love and joy knew no 
bounds and could not be controlled. For one, I mag- 
nify the woman, far above the figure upon canvas, or 
glass. I forget the features— I forget the long arms 
stretched out — I forget the pallor of the cheek ; and 
the wild fire in the eye ; and the delirious attempt to 
seize the risen Lord, and appropriate him all to herself. 
And I honor her for the ardor of her love, and the ec- 
stacy of her joy ; and I look upon her as the most 
beautiful of women. I would have no other type of 
beauty, in this picture, except that of the soul. The 
occasion was too grand, and sublime, for the notice of 
a rounded, symmetrical figure ; with regular physical 
features, indicative of repose ; that in other situations, 
is considered beautiful. It is one of the instances in 
which the soul triumphs over the body ; and the beau- 
ty of expression overawes and subordinates all other 
qualities of body, time, or place. 

IV. Behold the power of a word. What a 
thrill it gave one poor broken heart ! We have heard 
of the power of a single word spoken by Jehovah, at 
the creation of the world, when the Almighty said, 
" Be !" and it was. We are told that, He vl spake and 
it was done ; he commanded, and it stood fast.' 1 We 
read of the power of the same voice, when from the 
lips of the Godman upon earth, the name of one was 
called, who was dead and buried ; and Lazarus came 
forth from the grave ! Again, a single word was spo- 



164 GOSPEIv IN ART 

ken to a young man, who was being carried out to his 
burial. It was the word "Arise ;" and it revived the 
dead body of the only son of the poor widow of Nain. 
On another occasion a word was spoken to a little 
maid, the daughter of a ruler ; and though dead, she 
heard it, and lived. Then we are told of the power 
of a single word of command, once uttered by the same 
voice, on the sea of Gallilee ; by which the elements 
of the sea and the storm were stilled in a moment ; and 
a great calm followed. So we can get some idea, of 
the power of the thrill of life and joy, that must have 
been communicated, by the calling of the name of 
Mary, at the empty sepulchre, of the risen Lord. He 
knows the name of every saint on earth, as well as he 
did that of Mary Magdalene ; and when he calls us to 
repentance, we fall as low at his feet, as Mary did. 
And when he calls us from earth to heaven, our joy 
will be as great as her's ; and we shall soar in triumph, 
to the life eternal. 
V. There is stiix another great mystery 

CONNECTED WITH. THIS INTERVIEW, BETWEEN CHRIST 
AND MARY ; AND THAT IS THE COMMAND, " TOUCH 
ME NOT ; FOR I HAVE NOT YET ASCENDED TO MY FA- 
THER." Why did not the risen Savior allow this fa- 
miliarity ? Why did he shrink from this embrace ? 
But a short time before his death, he had permitted 
this woman to wash his feet with her tears ; and wipe 
them with the hairs of her head. He had also permitted 
an alabaster box of precious ointment to be poured 
upon his head, to anoint him, as he said, for his buri- 
al. Why then could he not allow even the same hands 
to touch him, after his resurrection ? Ah, here is room 



MARY AND THE RESURRECTION 1 65 

not merely for conjecture ; but for the deepest myster- 
ies, connected with the person of Christ, and the work 
of redemption. 

1. It may have been forbidden to Mary, because of 
the unsuitableness of the time. There was something 
more important to be done. The joy that Mary had 
must be quickly shared by the other disciples. She 
must not tarry with such a secret, as that of his res- 
urrection. The truth was too important, and the time 
too precious to waste in unnecessary personal demons- 
trations of gratitude and joy. " Go and tell my 
brethren, that I ascend to my Father, and your Fath- 
er ; and to my God, and your God." This is a case, 
very similar to those, who are intent upon their own 
happiness and security, but do not think of others. 
The love of God, must produce the love of our fellow- 
men. The love and attention shown for the welfare 
of others, is the proof of our love to God. There is 
no selfishness in religion. There must even be self 
denial, for the sake of others. Mary must deny her- 
self the pleasure of close communion with her Lord, 
and a fuller measure of comfort, and assurance of his 
triumph, for the sake of imparting the joyful message, 
to the other disciples. Kven in this incident, there is 
a lesson for us, that we can study with profit. 

2. But there may be other reaso?is for this refusal; 
such as were connected with the nature of his body, after 
the resurrection and before the ascension. It was not 
now the time to examine the properties of the risen 
and glorified body, to gratify curiosity. The fact of 
the resurrection, is the only thing, just now to be test- 
ed and proved ; and not subtle mysteries. The marks 



1 66 GOSPKL IN ART 

of the nails in the hands and feet, seen at a glatice, es- 
tablish his identity. But the body was in a state of 
incorruption and gl ory ; that made it improper, to be 
touched and handled, as it had been before death. It 
had undergone a change, that Ch'ist was not willing 
to have his disciples test, by the old and ordinary 
means, of the gross material bodily senses. True, he 
offered afterwards, to his disciples that were doubtful 
of his identity, the privilege of handling him ; and 
even thrusting their fingers into the prints of the nails. 
But this was merely for the purpose of convincing 
them, that he was not a spirit ; and not that they 
might have the same familiarity with him, as formerly. 
And there is no evidence, that any one ever touched 
him ; not even the doubting Thomas. Thomas was 
convinced by seeing. The women that are said to 
have held him by the feet, fell upon the ground at his 
feet, but doubtless only attempted to touch, and hold 
them, as Mary did. Christ did not intend to reveal 
the great mystery, of the elements of the humam body 
after the resurrection, until the great, and general res- 
urrection, of all. The world must walk by faith, and 
not by sense. 

3. The reason that the Savior himself gives for the 
refusal, is that he had not yet ascended unto the Father. 
This was as much as to say, " My exaltation, is not 
yet complete. It is only in process of accomplishment. 
It is true, I have risen from the dead, but I must tarry 
yet awhile on earth, simply for the proof of my resur- 
rection. And if I should be examined by the hands of 
men, they would have wrong conceptions of my glory ; 
which is not complete until my ascension to the right 



MARY AND THE RESURRECTION 1 67 

hand of God." We conclude that the body of Christ 
was not fully glorified, before his ascension ; and that 
this was one reason, why Mary was not allowed to 
touch him. Suppose she had laid her hands upon 
his body, and it had dissolved, and vanished, in her 
grasp ! What would she have thought then ? She 
would have doubted that it was Jesus ; and have tak- 
en him for a spirit. And you know that he could van- 
ish, and disappear, and seem to dissolve into air, dur- 
ing all the forty days of his sojourn upon earth, after 
his resurrection. So Mary did well to be satisfied with- 
out touching him, and give a little more .exercise to 
her faith. And we can also see for ourselves, that 
faith is more necessary, and more blessed, than sense ; 
not only concerning the resurrection, but concerning 
all things pertaining to religion. 

CONCLUSION. 

1. The fact of the resurrection of Christ, is now es- 
tablished, with the same body that was crucified. No 
greater, or more positive proofs, could be desired. If 
these are not satisfactory, then nothing can satisfy. It 
is not necessary to rehearse all these proofs, on every 
occasion. Enough is proclaimed by the empty tomb, 
that was vacated on the morning of the third day, to 
show that graves, and marble sepulchres, and great 
stones, and watchful guards, and death, and earth, had 
no power to detain or hold the body of the Lord Jesus 
Christ, when it was necessary for him to arise and 
burst the bars of death, lead captivity captive, and 
prove himself to be the resurrection and the life. Let 



1 68 GOSPEL IN ART 

those who wish to be skeptical, show what became of 
the body of Christ, against all the proofs of his resur- 
rection ! The world from the beginning, accepted it 
as a fact, and will hold to it, to the end of time. 

2. The resurrection of all the dead, is not only now 
made possible, but is assured, by the resurrection of man' s 
representative, in the Son of God. As in Adam all 
die ; so in Christ, all are made alive. Deatti is now 
abolished ; and life and immortality are brought to 
light. That is, death is set aside, by the recovery of 
the dead to life, at the end of the world, out of the dust 
of the earth, and the depths of the sea. To wear a 
new body, that is incorruptible, and immortal, like the 
body of Christ, that had the same form as before death, 
but altogether different properties, is the destiny of 
every human being. 

3. The resurrection of the human race, as the fruit 
of the resurrection of Christ, is the perfection, and glory 
of the Christian religion. Yea, and the most desirable 
thing in any religion ; without which, it is utterly 
worthless. Therefore, it stands out so prominently 
in doctrine, and in art, all over the world. We hail 
its proclamation, and exhibition, with joy unutterable, 
and full of glory . 

4. As complete as was the joy of Mary , at the empty 
sepulchre, where her tears were titrned into the bliss of 
eternal ecstacy, by the appearance of her risen Lord ; and 
as great as the joy of all the disciples, when Christ 
stood in the midst of them, and said, " Peace be unto 
you; "so great, let our joy be, at the knowledge ofChrist's 
resurrection, and the certainty of our own resurrec- 
tion ! And let this joy strengthen us in life, comfort 



MARY AND THE RESURRECTION 1 69 

us in death, and be our portion forever in eternity ! 
" I know that my redeemer lives. What comfort this 
sweet sentence gives ; He lives, he lives, who once 
was dead ; He lives my everliving head." 

Amen. 



THE MARRIAGE INSTITUTION. 



The Memorial Window, donated by the sons of Henry Mu- 
ir, of Philadelphia, in honor of Augustus Sprenger and wife, 
contains a beautiful figure of Rebecca at the well, with the 
servant of Abraham. It is an historical representation of the 
marriage of Isaac and Rebecca, and teaches the sacredness, 
honor, and divine appointment of the Institution. 



Text : Genesis 24 : 58. — " And they called Rebek- 
ah and said unto her ; Wilt thou go with this man ? 
And she said I will go." 



These words introduce us to one of the most beauti- 
ful, and interesting historical incidents, to be found in 
the Old Testament. Abraham was born in the land of 
Mesopotamia ; and was sent of God into a land, which 
he would show him. And Abraham went out, not 
knowing whither he went. He came to the land of 
Canaan, and sojourned there. But this land was occu- 
pied by idolatrous heathen, and God required that 
Abraham should live in tents, as pilgrims and strang- 
ers do. Nevertheless, the Lord prospered the work of 
his hands, and made him a great man, and gave him 
great riches. In his old age, a son was born to him, 
of Sarah his wife, whom he called Isaac, and who was 
to be the heir of all his possessions, and also inherit 
the promises of God, made to his father. But it was 
revealed to Abraham, that he must not permit his son 
Isaac, to take a wife of the Canaanites ; nor allow him 







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PRESENTED BY HENRY MUIR'S SONS, IN HONOR OF 
AUGUSTUS SPRENGER. 



THE MARRIAGE INSTITUTION 171 

to go back to Mesopotamia, the home of his parents. 
There was evidently danger, in either one of these cir- 
cumstances, that must be avoided. As Isaac was a 
child of divine promise, he must be carefully guarded, 
in order to realize the fulfillment of all God's promis- 
es and purposes, to be blessed in his descendants, and 
in the establishment of God's covenant, and laws, and 
people, and kingdom, and church and country, and in 
the preparation for. the coming Messiah. The servant 
of Abraham is sent back to Mesopotamia, to procure a 
wife for Isaac, out ot the house of his father's kindred, 
that might be suitably adapted, to all the purposes 
that God had in view. The caravan of camels and 
men, under the chief servant, set out upon their deli- 
cate expedition. They came to the place for which 
they started, and waited for the direction of Providence. 
At this juncture, we are introduced to the picture in 
the Memorial Window, of the sons of Henry Muir, of 
Philadelphia ; who are regular descendants of Abra- 
ham and Isaac ; and who put in this window into this 
church, in honor of their friend, Augustus Sprenger 
and wife ; Mr. Sprenger being the first treasurer of 
Trinity Lutheran church of this town, who held this 
office for more than twenty years, in an acceptable 
manner. In this picture we see Rebecca, at a well 
drawing water, in the evening of the day ; according 
to the custom of the country. The caravan from Ca- 
naan has arrived at this watering place, and the camels 
have been made to kneel down and rest. The servant 
of Abraham first betakes himself to prayer for guid- 
ance, in the matter of selecting the proper person, to 
be the wife of Isaac. This is suggestive of the serious- 



172 GOSPEL IN ART 

ness of such business, and is in contrast with the reck- 
lessness and levity, with which such things are often 
dispatched in our day. Certain signs were set by the 
man, by which he asked the Almighty to indicate to 
him, his providential agreement and will, in the selec- 
tion. These signs soon came to pass. For the young 
woman in her virgin purity and beauty, scon made her 
appearance at the well, with her vessel to draw water 
upon her shoulder. And when the man approached 
her, and asked for a drink, it was kindly given ; and 
the offer was made by Rebecca, to draw water for all the 
camels, and to entertain the whole company at her 
father's house ! This settles the matter, as far as the 
servant of Abraham is concerned. As he recognizes 
the guidance of divine Providence. The only matter 
that remains, is to get the consent of Rebecca herself, 
and her family. 

1. hi reference to the proposition of marriage to Re- 
becca, it must be remarked, that it was unexpected ; as 
it is sometimes to women, even at the present day. 
But it was carefully, prayerfully, cautiously, and wise- 
ly, considered. It was not hastily decided, without 
inquiry, upon an uncontrollable impulse, of mere sen- 
timent, passion or fancy. 

2. She was not forced or co?itrotled, against her own 
free will and choice, by the will or persuasion of her 
friends ; or even by the ster?i sense of duty, which the cir- 
cumstances might seem to point out. In this, a model 
is set before us, that has lost none of its importance 
and blessedness, by the lapse of four thousand years, 
of passing time. 



THE MARRIAGE INSTITUTION 1 73 

3. Neither did Rebecca go contrary to the will, and 
advice, or consent, of her parents and friends. They 
asked her the question, and gave her the choice, 

' 'Will you go with this man ? ' ' And she said, ' ' I will 
go." She did no violence to her family relations, and 
ties of blood. She did not run away in the night, be- 
cause she was afraid of the opposition of her parents, 
but gave due respect to the wishes of her family, in a 
matter involving her own happiness, as well as that of 
her father and mother. And above all, did she give 
heed to the indications of the divine will. 

4. If we still further investigate this singular event, 
we shall find the- example and conduct of Abraham and 
Isaac, a matter of profitable study, and guidance. 
They did not allow the passions of the flesh, or the 
sentiments of the world, to control them, but also 
carefully sought divine guidance, and the divine will. 
How well it prospered and resulted, the inspired his- 
tory assures us. And how well and richly fruitful, of 
human happiness and good, it would be, if men and 
women would now still seek the guidance and bless- 
ing of God, in such matters, this instance, will forever 
testify. How man}^ calamities, arid disasters in socie- 
ty, and the world, would be avoided, if people would 
make marriage a subject of prayer, instead of consult- 
ing other interests, that are purely selfish, sensual, and 
temporal ! Isaac did not seek a woman of great 
wealth, as men of the world have always done, and 
still do. He did not ask for a princess, as he might 
have done, because of his circumstances, and sur- 
roundings. Neither did he demand great social quali- 
ties, and accomplishments, or a high, aristocratic 



174 GOSPEL IN ART 

standing ; but was willing to trust the great Father of 
mercies, whom he served by faith, submission, and 
obedience. In this matter of life companionship, he 
was governed by the same pure principles of morality 
and right, that actuated him in everything else. And 
I think he was right, and his example will forever 
stand up before the world, as a guide, to all the gen- 
erations of the human race. 

5. Then in this transaction, we cannot too highly ad- 
mire the conduct of Rebecca, ^.nd the artist has done 
well to give her so prominent a position in the pic- 
ture. If we examine closely, we shall find, that she 
was possessed of more than the mere personal charms 
of beauty, and physical loveliness. She had qualities 
of heart, that outshone all other qualities ; and that 
not only qualified her to be the wife of a Patriarch, but 
constituted her a high model of excellence, for all of 
her sex, to the end of time. She had reverence, respect, and 
the fear of God ; which shone like jewels, above the 
ear rings, and bracelets of gold she wore. She had 
humility, submission, and devotion • which would make 
her worthy to be the wife of the highest and best man 
that ever lived ; and which qualities should be coveted, 
as the greatest riches, with which a woman can be en- 
dowed. She had modesty, selfrespect, hospitality, and 
kindness ; that would ensure the love and devotion of 
any good man, and secure the happiness of her hus- 
band, herself, and all with whom she was surrounded. 
If all women were endowed with these qualities, what 
a paradise of earthly bliss, and of eternal felicity, might 
be secured to the children of men ! I will not say, that 
there are no such women in the world to-day. I be- 



THE MARRIAGE INSTITUTION 1 75 

lieve there are. But they are rare. They have always 
been rare. But there might be many more, if the 
models of God's word, and his commands, were more 
conscientiously consulted, instead of the fashions, fol- 
lies, weaknesses, and vices of corrupt society, and an 
ungodly world. I will however pass from the consid- 
eration of these historical figures, and examples, to the 
practical consideration of the subject of, 

I. Marriage, as suggested by this historic 

PRESENTATION. 

Marriage is the union of one man and one woman 
in such a way as to be called one flesh. It is the na- 
tural result of the creation of two different sexes, in- 
tended for each other. It had its origin in Paradise, 
before the entrance of sin and evil ; and must have 
been intended to last to the end of time, or as long as 
there should be an}^ men and women left in the world. 
It must have greatly contributed to the happiness of 
both parties, because of the suitability and adaptation 
of the one for the other, and their close relationship 
and intimac} 7 . The)- were to be mutually helpful to 
each other, and were from their constitution, indispen- 
sible to each other, for a perfect existence upon earth. 
The woman being taken out of the man, w T ith part of 
his flesh, and blood, and bone, the man could not do 
otherwise, than love the woman ; because she was his 
own — a part of himself. ' ' This, ' ' said Adam, ' ' is now 
flesh of my flesh, and bone of my bone. " The 
same condition exists to-day, as to the difference 
of the sexes, the unity of the married state, and the 
purpose and design, of the institution. True, sin has 
come upon all, and marred the perfection of this es- 



176 GOSPEL IN ART 

tate. But it has survived the fall, with as little change, 
as could be expected to be found, in the nature, ap- 
pearance, and habits of the human race. The blessed- 
ness of the institution of marriage consists to a great 
extent, in the prevention of unrestrained animal lusts, 
and the degradation of promiscuous association. The 
human race was evidently created for some better and 
nobler purpose, than mere gratification of the bodily 
appetites, and passions. The soul that was breathed 
into man's nostrils, consisting of intellectual and moral 
qualities, assimilates him to divinity, and to celestial 
beings. One part of man's mission and destiny,, was to 
subdue and control the earth, with all its wonderful 
elements, and cultivate it to the highest point of re- 
finement, usefulness, and adaptation to the wants of 
humanity, and the glory of God. This could never 
have been done, if the animal passions, and the animal 
nature, had predominated over the spiritual ; and the 
race had taken no higher plane, than the mere propa- 
gation of the human species. Or if it had been chiefly 
occupied, with the common wants of the lower ani- 
mals, and the fulfillment of the brutal instincts. If 
there had been no law of God, establishing the rela- 
tion of the sexes, there would be nothing in the world 
to-day, except herds of human cattle, consorting to- 
gether like Buffaloes, or other animals, by the thou- 
sands and millions, in the wilderness, or upon the 
plains ; and the whole earth would be solitary and 
wild. We can scarcely conceive of the low estate of 
humanity, in such a circumstance. It is bad enough 
now, in those parts of the world, where heathenism ex- 
ists. And yet there is a traditionary observance of the 



THE MARRIAGE INSTITUTION 1 77 

married state, even among the heathen ; to distinguish 
them from the brute. If you can imagine an utter 
destruction, and disregard of all marital relations, even 
among heathen, just picture to yourselves thousands 
and tens of thousands of wild beasts, such as dogs, 
and wolves, and swine, fighting, killing, and de- 
vouring one another ; and you have a picture of 
human beings, in a state of anarchy without mar- 
riage, or family, or law of God or man, to regu- 
late association. Another great blessing intended by 
marriage, was the family institution, government, dis- 
cipline, protection, education, co-operation and affec- 
tion. This is the foundation of all government, the 
source of all enlightenment, order and civilization. 
The union of man and woman for life, induces them to 
seek a shelter, make a home, abide in one place, till 
the soil, sow and reap, build and improve, train, gov- 
ern, and instruct the young, protect and cherish little 
children and provide for them, until they can take 
care of themselves. We are so accustomed to this 
institution of the family, and of the married state, that 
we do not realize its blessedness, and indespensability. 
Think for a moment what the result would be, if the 
family institution should suddenly be blotted out as 
it would be, if marriage should cease ! How many 
peaceful homes would be found in the land ? How 
many houses would be occupied ? How many cities 
would be built ? How many public works would be 
carried on ? How many schools would be in operation ? 
How much education would there be? How many 
constitutional human governments would there be in 
the world ? Absolutely nothing and none ! But a 
12 



178 GOSPEL IN ART 

great, grand, universal, and illimitable moral, and 
social waste, would spread over the face of the whole 
earth. We cannot compute the magnitude, importance, 
and necessity of marriage. Every civilized government 
and nation recognizes its fundamental necessity, and 
protects it by laws. 

"Marriage is honorable in all," says the Apostle 
Paul, to the Hebrews, 13 : 4, "and the bed undefiled ; 
but whore-mongers and adulterers, God will judge." 

II. But it may be of great importance for 

US ALSO TO CONSIDER, WHAT IS NECESSARY TO MAKE 
THE MARRIAGE INSTITUTION A BLESSING, AND SECURE 

its continuance. It has continued to stand, from 
the foundation of the world, until the present time, in 
all lands and ages. And yet it has often been said, in 
recent times, very irreverently and flippantly, "Marriage 
is a failure! " If there be any truth in this, in particular 
instances, we know that it is the fault of the parties 
themselves,' and not of the divine institution, that has 
stood for six thousand years ! The abuse, perversion, 
desecration, and hatred of marriage, by those, who have 
entered into this holy estate, is a crime against God and 
man, that is punishable both in time and eternity. If 
people would all enter this holy estate, reverently, dis- 
creetly, and in the fear of God, we should not hear so 
much of its failure, by reckless and shameless defenders 
of sensuality. And if all married people would take 
the teachings of Christianity for their guide, we should 
hear of no complaints, and of no divorces. There are 
mutual duties, that both husband and wife must observe 
if marriage is to be a blessing. Such is the respect and 
honor, that each is to give the other. Confidence in 



THE MARRIAGE INSTITUTION 1 79 

one another, is an essential element of happiness. Kach 
may have a standard of excellencies and good quali- 
ties, in his or her mind, to which they both would like 
to have their companions correspond. But after mar- 
riage, such a standard must not be insisted upon ; 
although it may be retained in the mind. A man or 
woman cannot be re-created by marriage. What con- 
stitutional peculiarities are possessed before marriage, 
are likely to be retained through life. But each one 
should endeavor to regulate his, or her tastes, and 
preferences, and habits, to meet the approbation of the 
other. There must be compromise, agreement and 
accommodation. Not only should there be self denial 
for one another, and a subjection and subordination of 
strong inclinations to suit the other ; but each should 
study the natural qualities of the other, with the view 
of bearing with one another, in those things, in which 
there is not a natural agreement, or unanimity. A 
man for example, who is naturally fond of clubs, male 
resorts, and masculine amusements, if they are distaste- 
ful to his wife, should sacrifice his proclivities. If he 
is fond of the gaming table, strong drink and inordi- 
nate use of tobacco, he better not marry at all ; but if 
he does, he should abandon these vicious habits ; 
for a continuance in them, will be sure to work dis- har- 
mony, alienation, dissatisfaction, estrangement, disput- 
ing and quarreling, and finally hatred, separation, and 
possibly in the end, murder and suicide. I apply this 
to all married people, indiscriminately, and not to 
Christians ; for such indulgences are not to be expected 
among Christians ! The wife may have strong inclina- 
tions to vanity, and extravagance, for the purpose of 



l8o GOSPEL IN ART 

attracting attention from the world, and to appear well 
in society. She may even aim to captivate the admi- 
ration of society people ; and especially of the opposite 
sex ; which is one of the most dangerous things, in 
which she could indulge. Now these traits, must be 
subdued and given up, for the sake of the husband. 
The object of a married woman should be to please her 
husband, in her dress, and in her behavior ; and to 
gain and retain his admiration, and not that of other 
men. Her happiness must come from her companion ; 
and not from the world. She is not to think or care, 
for what other men may say, or think of her, but what 
her husband thinks. She belongs to him, and to no 
one else. There are a thousand little things, in which 
each must yield, and not insist upon having their own 
way. I think the origin of a great many quarrels 
among married people, is the want of respect and 
honor. Some may say, that love is the universal 
panacea, for all marital infelicities ! This may be so, 
and it may not. It certainly is the duty of husbands 
and wives, to love each other. It is a part of the mar- 
riage contract, and of the marriage vows. And it is a 
duty, that is insisted upon, in the word of God. More- 
over, we can positively affirm, that there is no happi- 
ness in marriage, without love. But love is not 
everything that is necessary. I know that love suffereth 
long, and is kind. It may even suffer too much, and 
too long. Love is a passion, more or less violent, 
and subject to revulsion, under provocations, like 
all human passions. People have been known to 
kill each other for love, as well as themselves ! It is 
a passion that is sometimes unreasonable, and unman- 



THE MARRIAGE INSTITUTION l8l 

ageable. Some of the most unhappy marriages in 
the world, have been so-called love matches. Love 
is sometimes a perfectly wild and insane infatua- 
tion. How often have girls been so overwhelmed 
with love, for an unworthy man, that they would 
go through fire, water, and death, to gain their 
object ! They will leave good homes, kind parents, 
comfort, plenty, and everything on earth, to go with 
the object of their affections. And the object of this 
violent love, may be the greatest scoundrel that walks 
the earth, that ought to be hung, and that will be 
hung,, in due course of time ! The love of such girls, 
will come to a rude ending. And their hearts will be 
broken, if their necks are not. I have heard it some- 
times said, that a girl loved the very ground, upon 
which the man walked, of whom she was enamored ! 
These are the girls that will pay for their folly. Out, 
upon such super-sentimental nonsense ! Such girls are 
too soft, to live in a world like this, and battle with its 
rough and stormy elements. They might as well be 
reduced to that semi-fluid state, of which this world 
consisted before the creation. They might make first 
class jelly, but will make very poor women. I believe 
there are sometimes young men and boys, equally soft 
and silly. The beautiful, soft clay, out of which they 
are made, has not had sufficient time yet to dry, and 
become hard in the heat of the sun ! Well, you ask 
me, would you not have people marry for love ? I say 
yes, of course ; but not for love alone. Well, what 
then ? Shall we marry for riches ? No, not for riches 
alone, For I read of a girl, a short time ago, in New 
Jersey, that married a man for riches, a man worth 



1 82 GOSPEL IN ART 

millions , and he made her hoe potatoes and cabbage, 
every day ; and drive a market wagon to the city, at 4 
o'clock every morning, like a common servant or slave ; 
and she finally got tired of it, and quit. I have heard 
of thousands of men who were rich when they married, 
who in a few years became paupers ; and could not 
support themselves, or their families. And delicately 
brought up young ladies, had to become washerwomen, 
and scrubwomen, in order to support themselves, after 
they were divorced, and left alone in the world. Well, 
if it will not do to marry for love alone, or riches 
alone, how would it do to marry for good looks? 
Everybody of taste, admires a handsome face, or figure, 
like Venus, or Apollo. Well, the trouble is, that a very 
handsome man or woman, seems almost sure to be 
aware of the fact ; and it often makes them simpering 
parrots, and idiots. A handsome man will think more 
of himself than of his wife ; and a handsome woman, 
will think more of herself than of her husband. This 
leads to selfishness ; and selfishness will destroy the 
beauty, and harmony, of wedlock. Quarrels will come ; 
and a whole train load of evils, and misfortunes, or 
perhaps crimes. Beauty is more frequently a curse, 
than a blessing, to its possessor. A handsome person, 
thinks it ill advised, to be like a " flower, that is born 
to blush unseen, and waste its sweetness, on the desert 
air." So they covet the gaze, and the applause of 
those, that lead them into ruin. Beauty does not lie 
deep enough ; it is too shallow ; it is merely upon the 
surface ; and it may be spoiled^by the small-pox ; or 
by a bad temper ; or by old age. It is best not to 
marry for beauty alone. Well, you ask, how would it 



THE MARRIAGE INSTITUTION 183 

do then to marry for education, and intelligence ? 
Well, that conies a little nearer to the standard of 
excellence, that deserves serious consideration. A man 
or woman, who possesses a well cultivated mind, ought 
to be the best of any, that we have yet considered-. 
Such persons ought to know how to accommodate them- 
selves to any situation, and extract happiness from all 
sources, and even from adverse circumstances. They 
are like the bees of a certain strain, that can extract 
hone}^ from the red clover, and the rough thistle, and 
other flowers that common bees cannot reach. But 
yet education alone will not do. For some, people, 
make a most wretched and despicable use of their 
attainments. And for the want of moral character, and 
ethical perception, become great outlaws ; wrecking in 
everlasting shame and ruin, those connected with them ; 
and especially, their families. A beautiful and accom- 
plished young lady, recently married a college profes- 
sor of high standing, and in six weeks he shot her 
dead, in a romantic little morning walk, without a 
quarrel, without a word, and without a cause ! 

There is something better to guide people, in the 
selection of their life companions than mere love, or 
riches, or beauty, or education ; and that is, moral 
character, and christian principle ! And con- 
nected with these, is also that respect, which is devel- 
oped by the full acquaintance of the person, sought in 
marriage. A respect, founded upon the manly, and 
womanly qualities, of such as are crowned, and con- 
trolled, by christian principles, and moral integrity, 
tried, proven, and well known to all. This is the only 
line of safet}' ! There ma} T be wealth or poverty-— 



1 84 GOSPEL IN ART 

beauty or plainness — education or limited knowledge — 
love or the mere possibility of it— and the good quali- 
ties inherent in each, will bring out all that is desir- 
able ; and especially that love, that is rational, lasting, 
and consistent with common sense. After marriage, a 
man should treat his wife as the weaker vessel, physi- 
cally ; with respect, honor, kindness, and love. The 
wife should honor her husband as her lord ; for he is her 
lord and should be respected as the head of the woman, 
just as Christ is the head of the Christian Church. She 
may emulate Rebecca, in submission, devotion, and 
love, without becoming the slave of her husband, which 
God never designed. There may be such a thing as a 
healthy jealousy between married people ; but violent, 
insane jealousy, will not only lead to murder, but may 
be regarded as murder itself. No man or woman, has 
the God-given right, or the man-given right, to inflict 
summary punishment upon his companion, for a real 
sin ; much less for an imaginary one. I cannot but 
incline, to the teachings and example of Christ, more 
than to the inexorable legalism of Moses. The teach- 
ings of the New Testament, furnish us the only proper 
cause for divorces as a rule. And yet there are excep- 
tions to every rule. There certainly are degrees, in 
the guilt of adultery, as in all other sins. And it seems 
to me, that there must be in this line of immorality, the 
province of pity, repentance, forgiveness and reforma- 
tion, as well as in all other lines of evil. There is such 
a thing as voluntary, deliberate, premeditated, and 
continued adultery, as there is of murder. Such crime 
is without mitigation, and is incurable. And such 
adultery, is subversive of marriage, of purity, of moral- 



THE MARRIAGE INSTITUTION 1 85 

ity, of order, of civilization, of Christianity, and of the 
laws of God and man. But there are also many isolat- 
ed cases of a milder type, that call for milder treatment ; 
on the same foundation, that Christ refused to condemn 
a woman, and said unto her, " go and sin no more ! " 
Human nature is the same, before, and after marriage. 
And if mercy is to be shown to the penitent one time, 
it is to be shown at all times, upon the condition of 
repentance and reformation. 

CEOSE. 
But the limit of our time has come, and we must 
close. The family relation, and the marriage relation 
are among the most blessed institutions of earth. And 
as they are of divine appointment, so they are abso- 
lutely indispensable to the happiness and well being, of 
the human race. But they are intended for this present 
world alone. "For in the resurrection," says Christ, 
"they neither marry, nor are given in marriage, but are 
as the angels in heaven. ' ' Let us live so in our earthly 
relations whether married or single, that when we are 
called to an account of our stewardship, we may hear 
the plaudit : " Well done, good and faithful servant ; 
thou hast been faithful over a few things, I will make 
thee ruler over many things ; enter thou into the joys 
of thy Lord ! ' ' Amen . 



ZION, THE PERFECTION OF BEAUTY. 



In this discourse are included the memorial windows of the 
Sunday School, with the figure of Christ at twelve years of age 
in the Temple, and one donated by Stella L. and Herbert W. 
Bieber, in honor of their deceased father, Eugene Bieber ; also 
one donated by N. S. Schmehl, one by C. D. Herman, and one 
by Alex. F. Smith, of Reading. They are all included in this 
last memorial sermon. 



Text : Psalms, 50: 2. — " Out of Zion, the perfec- 
tion of beauty, God hath shined. ' ' 



" The minster window, richly glowing, 

With many a gorgeous stain and dye, 

Itself a parable is showing, 

The might, the power of poesy. 

Ivook on it from the outer square, 

And it is only dark and dreary ; 

Yon blockhead always views it there, 

And swears its aspect makes him weary ; 

But enter once the holy portal — 

What splendor bursts upon the eye ! 

There symbols, deeds, and forms immortal, 

Are blazing forth in majesty. 

Be thankful you who have the gift 

To read and feel each sacred story ; 

And O, be reverent when you lift 

Your eyes to look on heavenly glory ! " 

GOKTHE. 




PRESENTED BY HERBERT AND STEEEA BIEBER, IN MEMORY 
OF THEIR FATHER, EUGENE BIEBER. 



ZION, THE PERFECTION OF BEAUTY 1 87 

The most beautiful building in the world in ancient 
times, was the temple of Solomon, in Jerusalem, that 
stood on Mount Zion. It was not only beautiful for 
situation, but was beautiful in itself; with all its parts 
and arrangements, and the materials even of which it 
was composed. It had many figurative symbols, to 
prophesy and teach the truth of God, and his worship ; 
which made it not only a delightful place of assembly 
to the people, but which constituted it the city of the 
great King, Jehovah. So our Christian sanctuaries are 
places of beauty to delight the worshipers of God, 
with the surroundings, and remind them of the require- 
ments of the divine word ; as well as to furnish a tem- 
ple for the Most High, that he may honor with his 
presence, his favor, and his blessing. There are still 
several windows in this church, that deserve some 
attention, for their object lessons as well as their beauty, 
which we shall proceed to mention. The first, is the 
window in the tower, seen from the vestibule as you 
enter the church ; and which was donated by the 
Sunday School. It contains the picture of Christ, at 
12 years of age, in the temple at Jerusalem ; where it 
is said he was found sitting in the midst of the Doctors ; 
hearing them, and asking them questions. This win- 
dow, with Jesus in his youth, stands for the religious 
education and training of the young. 

It is universally conceded, that the most appropriate 
time for education, and instruction of all kinds, is the 
period of childhood and youth. The mind is then open, 
unoccupied, and ready for the seed of knowledge and 
truth. Hence the whole world provides facilities for 
the education of the young. A large amount of time 



1 88 GOSPEL IN ART 

is devoted to the cultivation and enlightenment of the 
rising generation, in all civilized nations. The facul- 
ties are then fresh, and vigorous and capable. The 
memory and the understanding are not pre-occupied ; 
and no opposition is encountered, from prejudice or 
indisposition, as there will be in after life, if this period 
be neglected. There are no cares of business, and no 
worldly entanglements, to obstruct the process of edu- 
cation, as in advanced life. It is the golden age ; and 
the happy and blessed opportunity should never be 
neglected, but improved, with the greatest zeal, earnest- 
ness, dilligence, and perseverance. For the time is 
limited, and passes away all too soon, for the accom- 
plishment of what is desirable. But for religious 
instruction, the period of youth is still more important, 
than the knowledge of mere earthly things. 

It is important because of the power and influence 
which religious knowledge exercises on the whole 
character, and subsequent life. The moral powers and 
faculties cannot be developed, and made to grow in any 
other way, than by impressing holy principles, divine 
knowledge, Christian precepts, and man's responsibility 
upon the mind. Our own reason and experience tells 
us, that if we expect children to become worthy citizens, 
and respectable and useful members of society, they 
must be made such, when tender, and pliable, and 
easily moulded and guided. This requires careful, 
consistent and persistent instruction, in the eternal 
truths of right and wrong. Besides the mere annunci- 
ation of laws and commands, either human or divine, 
there must also be reasoning, illustrations, and evi- 
dence. For the mind is so constituted by the Creator, 



ZION, THE PERFECTION OF BEAUTY 1 89 

that perception, knowledge and reason, are all brought 
into exercise, before the will is reached, or controlled 
in any special direction. Here the word of God comes 
in to warn, exhort, and encourage the training of the 
young, in the way that they should go. The Old 
Testament, as well as the New, insists upon the per- 
formance of this duty. "Train up a child in the wajr 
he should go, and when he is old, he will not depart 
from it." Prov. 22: 6. "Remember thy Creator in 
the days ot thy 3'outh." Eccl. 12: 1. "And that from 
a child thou hast known the Holy Scriptures, which 
are able to make thee wise unto salvation, through 
faith which is in Christ Jesus." 2 Ti??i. 3 : 15. I am 
exceedingly glad, that providentially it has so hap- 
pened, that the first window in this church, that we 
see upon our entrance, into the threshhold of the sanc- 
tuary of God, is devoted to the great and important 
fact, that the church's duty begins with the young. 
This is also in perfect accordance with the character 
and history of our household of faith. The instruction 
of the young in religious truth, is not only emphasized, 
but given the most commanding prominence, in the life 
and peculiarities of the church. In the baptism of 
children in their infancy, the sponsors are obligated to 
teach the children the word of God. And these vows 
rest upon Christian parents continually ; just as 
much as the duty of providing for the bodily wants of 
their little ones. We go upon the presumption, that 
there can be no harvest, without sowing the seed. 
That is as much as to say, that you cannot expect gen- 
uine religious experience, and a thoroughly religious 
life and character, without sowing the seed of God's 



I go GOSPKL IN ART 

word, in the soil of the soul, made ready by his own 
hand, in youth. We sow the seed, and look for the 
harvest, because God has promised that his word shall 
not return to him void. He says: "Cast thy bread 
upon the waters, and thou shalt find it again, after 
many days." Christ said in his great commission to 
his disciples, " Feed my lambs ! " Feed their souls 
with spiritual food, which is spiritual instruction, in 
the spiritual truth, of God and his word. As neces- 
sary as bread is to the body, so necessary is instruction 
to the soul. And the duty rests upon all our pastors, 
to devote a portion of their labor, in this important and 
fruitful field. We expect no miracles, and no impossi- 
bilities. We expect everything to be accomplished by 
the means that God has appointed. And as He 
appointed the instruction of the young by his minis- 
tering servants, we have faith to believe, that he will 
carry on his work in this way, to the end of the world. 
As he has always done in the past, so he will do in 
the future. We have at the very door of our house of 
worship, the symbol of our practice and of our faith, in 
the form of a window, that speaks of the teaching of 
the young, in the knowledge of God. Hundreds and 
thousands of years of experience, has taught the Chris 
tian church, that the way to convert the heathen, is to 
teach the children the truth as it is in Christ, and reach 
the parents through the children ; as well as to train up 
Christian men and women from childhood. Some peo- 
ple may be found, that still speak lightly of our custom 
of instructing the young, in the fundamental doctrines 
of the divine word, by means of the catechetical drill, 
before admitting them to church privileges. They 



ZION, THE PERFECTION OF BEAUTY igi 

imagine that this process makes only formal, intellec- 
tual, and theoretical Christians ; whilst other methods 
of human invention, are superior, and at once change 
the heart. But this is an insult to an allwise and mer- 
ciful God. If the practical truths and doctrines of 
religion, taught and impressed upon the hearts and 
minds of children, will not change them and make 
them good, man's machinery surely never can, or will. 
For God's Holy Spirit is in the inspired word, and calls 
all who hear it and learn it, to repentance. But outside 
of the word, gospel, and sacraments or means of grace, 
the Spirit does not call. The channels of grace are 
divine ; and not made by man. Hence Christ prays, 
" Sanctify them through thy truth ; thy word is truth!" 
Then besides the teaching that parents are required to 
give their cnildren at home, and the special course of 
instruction which the pastor gives, when they are suffi- 
cient^ advanced to comprehend the whole plan of sal- 
vation, we have likewise the Sunday School; organized 
specifically for the purpose of giving religious instruc- 
tion, to all ages of children. In this again, it is fortunate 
that the window with Christ in the temple hearing the 
great teachers and doctors, and asking them questions, 
was donated by the Sundaj r School. The Sunday 
School is the nursery of the church ; where the little 
plants are carefully trained and cultivated, until large 
enough to be transplanted into the vineyard of the 
the church and congregation. In the Sunday School 
the whole congregation can participate in the work of 
instruction. This is the place where the young can 
come like Jesus went into the temple ; and like he did 
among the doctors, hear the explanations of their 
teachers, and ask them questions. 



I9 2 GOSPEL IN ART 

The example of Jesus, when but a child, of going into 
the temple among the great teachers and wise men, as 
it would seem, to learn of them how they understood 
God's word, and ask them questions, in order to receive 
explanations, is a most blessed example for children 
now. In the first place, it is a great and good lesson, 
to teach children to go to the house of God, to worship, 
and to hear and learn. And secondly it is a great les- 
son, as to the way of being benefitted when we do go 
to the house of God. The mere fact of Jesus being in 
the midst of the dignified assembly of Doctors, who 
held their conferences and religious discussions in the 
temple, was wonderful enough in itself. For in this, 
we have the foreshadowing, of what he should be, as 
the light of the world, and as the teacher sent from 
God, but when we consider the questions he put to these 
learned men, and the answers which he gave, that 
astonished them, we have the glimpses of divine glory, 
and the wisdom with which he was filled, from his 
childhood. It seems that this incident, aroused great 
surprise among all who heard him ; and it ought to 
have convinced those erudite interpreters of the law, 
that such knowledge, could only come from God, and 
not from man. But in all probability, some of those 
very men, afterward were instrumental in the persecu- 
tion of the Redeemer, and his condemnation and death. 
The greatest wonder of all, in this transaction, was the 
answer which Jesus gave his mother, when she found 
him, and chided him, for the anxiety he had given his 
parents, by remaining -behind in Jerusalem ! He said, 
"Wist >e not that I must be about my Father's busi- 
ness ? ' ' This silenced his mother with awe ! She had 




DONATED BY THE FAMILIES OF CHAS. D. HERMAN AND 
N. S. SCHMEHr Y . 



ZION, THE PERFECTION OF BEAUTY 1 93 

no difficulty in understanding- that he had referred to 
God as his Father ; and at once put the interests and 
demands of God, above those of men. This'was the 
assertion of a principle, that should be made the high- 
est standard of man's duty and responsibility. God's 
law, is the highest in the universe. We must fear, love, 
and obey God above all things. As Jesus made the 
work of his heavenly Father, superior for the time 
being, to the duty, that in his human nature, he owed 
to his earthly parents, even so at all times, is it the 
duty of man to obey God above all others, and serve 
Him with the best and highest powers of his body and 
soul, and with the choicest and most valuable portions 
of time, place and opportunity. 

On the north side of the church, we have a beautiful 
memorial window, in memory of Kugene Bieber ; by 
his children, Stella h. and Herbert W. Bieber. The 
principal emblem is a sheaf of ripe wheat, in the shock. 
This appropriately sets forth the work of death, in 
gathering the fruit of earth, into the celestial garner ; 
and rewarding those who are ready for the sickle, with 
an abiding, and eternal inheritance. 

On the same side of the church, we have a double 
window, donated by Charles D. Herman and N. S. 
Schmehl. The emblems here are two lambs ; one of 
which is lying upon a book, with ' ' seven seals. ' ' The 
text referring to this representation, is in Revelations 
5 : 1-7. li I saw in the right hand of him that sat on 
the throne, a book written within, and without, and 
sealed with seven seals. And I saw a strong angel, 
proclaiming with a loud voice, ' Who is worthy to open 
the book, and to loose the seals thereof? And no man 
13 



194 GOSPKL IN ART 

in heaven, nor in earth, neither under earth, was able 
to open the book, neither to look thereon. And I wept 
much, ttecause no man was found worthy to open and 
read the book, neither to look thereon. And one 
of the elders said unto me, ' weep not : behold the 
Lion of the tribe of Judah. the root of David, hath pre- 
vailed to open the book, and to loose the seals thereof.'" 
1 And I beheld, and lo ! in the midst of the throne, and 
of the four beasts, and in the midst of the elders, stood 
a lamb as it had been slain, having seven horns and 
seven eyes, which are the seven spirits of God, sent 
forth into all the earth. And he came and took the book 
out of the right hand of him that sat upon the throne. 
And I saw when the lamb opened one of the seals, and 
I heard as it were the noise of thunder, one of the four 
beasts, saying, ' Come and see ! ' : * * * It is 
amazing to us, and utterly inexplicable, that the num- 
ber seven, has such prominence in the Holy Scriptures ! 
It may mean perfection ; and it may mean a great num- 
ber ; and it may have hidden meanings, that we know 
nothing about. We read of seven kine, of seven. altars, 
seven nations, seven weeks, seven trumpets, seven 
tribes, seven months, seven days, seven princes, seven 
maidens, seven abominations, seven pillars, seven 
streams, seven shepherds, seven lamps, seven loaves, 
seven devils, seven churches, seven candlesticks, seven 
angels, seven thunders, seven plagues, seven kings, 
seven stars, and many other things. * * * The 
book here referred to, was in seven parts ; and each 
part was sealed and shut up. It signifies the book of 
God's decrees, which are secret ; or a prophecy of 
plagues that should be poured out upon the heathen. 



ZION, THE PERFECTION OF BEAUTY 195 

Christ, the Son of God, according- to his human nature, 
was called the " Lion of the tribe of Judah." And in 
the sense of his office, and sacrifice for sin, he is called 
the " Lamb of God." He is the only one in the uni- 
verse that could open the seals, and explain the pur- 
poses of God, found written in this book. When the 
seals are opened, one after another, the most wonderful 
revelations are made, concerning the destiny of this 
world, and the final consummation of all human history. 
But even the reading of the book, after the seals are 
opened, by the Lamb of God and the Lion of the tribe 
of Juda, is in such lofty, figurative language, that it is 
impossible to understand it, until it all comes to pass. 
We take the book and the seals as a great mystery ; 
but a mystery that will be fully unravelled by the 
Savior of the world, to whom we entrust the destinies 
of earth, and the final state of mankind, with the full 
persuasion, that he will overrule and control all things, 
to the glory of the most High, and the best interests 
and welfare of all his creatures. We are ready to join 
the doxology of the angels and say, "Thine is the 
kingdom, and the power and the glory, forever and 
ever. Amen ! " 

The last of the beautiful windows with artful repre- 
sentations of gospel truths, in emblems and designs, is 
that of Alex. F. Smith, the architect of the church. 
There are two significant figures in this window. One 
is a burning lamp, resting upon a book. This is to illus- 
trate the text, ' ' Thy word is a lamp to my feet and a 
light my path." Ps. 119: 105. These words, together 
with the emblem, have a double application ; one to the 
world, and one to the individual. The darkness of 



196 GOSPEL IN ART 

ignorance and heathen superstition, is completely lifted 
up and scattered, by the light of God's word. Dark- 
ness covered the earth, and gross darkness the people. 
But like the sun that drives away the night, and ushers 
in the day, scattering the mists and clouds and gloom, 
that ofttimes hide the works of creation, so this light 
of God shining from his holy word, has cleared and 
will clear away, all the night and gloom and darkness 
of error, ignorance, fear, superstition and cruelty, from 
off the face of the earth. The knowledge of the glory 
of God, shall fill the whole earth, as the waters fill the 
mighty deep. Not one nation or individual shall be 
found saying to another, "Knowest thou the L,ord ? " 
But all shall know him, from the least unto the great- 
est. As the Bible is carried out into the nations that 
sit in darkness, and the religion and shadow of death, 
and is opened, taught and explained, a path of light, 
as wide as the nation itself, is made over the earth that 
shines like the vale of Juda, when the angels sang glory 
to God. at the birth of the Redeemer. A very signifi- 
cant little emblem, indeed, is the book that bears a 
burning and shining light, to remind us of the power, 
influence and mission, of the word of God. It must 
shine and shine, till the shadows of spiritual darkness 
and evil, have all disappeared, and the day of eternal 
splendor and glory, has been ushered in, to depart no 
more. "Thy Word giveth light," said king David. 
Yea, ar q there is no other light, that is equal to this. 
All p.tk^r lights are borrowed from the Bible, and reflect 
it, as the planets reflect the light of the natural sun. 

The other application of this figure, is upon the indi- 
vidual heart and conscience. Every soul is in darkness, 



ZION, THE PERFECTION OF BEAUTY 1 97 

as to his relation to Goci, and his prospect for eternal sal- 
vation, until enlightened by the infallible word of God. 
Whoever depends upon the light of nature, or of reason, 
for guidance in spiritual matters, will be deceived and 
disappointed. How long did Martin Luther grope in 
darkness, doubt, confusion, and despair, as to his 
personal salvation, before he found the Bible in the 
library of the monastery ! How many expedients did 
he not try; in order to appease his conscience, and 
make atonement for his sins by his penance, and self- 
mortification ! His mind, instead of becoming clearer 
by means of his own exertions, and various subter- 
fuges recommended to him by his blind guides, became 
more and more uncertain, unhappy, and tormented, 
until he found the light in the teachings of the New 
-Testament. The word of God, which though chained 
in the library, was the lamp to his feet, and showed 
him the wa}' to heaven. It illuminated his whole soul, 
and filled it with joy and gladness. It was the power 
of God, and the wisdom of God, to change his heart 
and mind. It has always possessed this power ; and 
is the only instrument ever found in the world, to bring 
the soul out of natures darkness, into the marvelous 
light and liberty, favor and glory, of God. It has 
lifted up the world into a higher plane of knowledge, 
behavior, morality, justice, happiness, and immortality. 
What it has done for the world, is more than all other 
agents, discoveries, inventions, and influences put 
together. It is the great lamp hung in the sky, that 
shines night and day, and puts the sun and moon to 
blush. It is the light of the soul ; the spiritual, intel- 
lectual and moral light ; that cannot be quenched, 



198 GOSPEL IN ART 

eclipsed, or blotted out, until the drawing of that eter- 
nal day, when there will be no need of the sun, or of 
the moon, or of any other light ; because there will be 
no darkness at all ; and God and the Lamb, will be 
the light of the celestial city, and of the eternal 
kingdom, which the righteous shall inherit. The 
greater the darkness of this world, the greater the light 
of the Bible will seem by contrast. And when it comes 
to the time that we must go through the dark valley of 
the shadow of death, we shall fear no evil, For the rod 
and staff of God's promises, like a lamp of glory will 
make a shining pathway, through the gloom, and cheer 
with unearthly happiness, the passing soul, on its 
journey from earth to heaven. 

Well may we set by the side of the lamp of life, the 
great anchor of the soul, both sure and steadfast. We see 
a shore, and a vast blue ocean in the picture, and a huge 
anchor, with a chain, lying upon the shore, to show that 
there is a refuge, safety, and rest. Though life, like a 
sea, may be boisterous, stormy, tempest tossed, and 
dangerous, good hope through grace, is the anchor that 
is cast out, that finds solid ground, and steadies the 
vessel, and holds it securely, in the haven of eternal 
rest. It is suggestive of the rescue of the storm driven 
ship, and the imperiled crew, that have outrode the 
waves, and found deliverance on the shining shore. 
And it makes us feel, like singing the good old song : 

" My days are gliding swiftly by, 
And I, a pilgrim stranger, 
Would not detain them as they fly, 
Those hours of toil and danger. 
For lo ! we stand on Jordan's strand, 



ZION, THE PERFECTION OF BEAUTY 1 99 

Our friends are passing over, 
And just before the shining shore 
We may almost discover." — 

The quiet of the water, the peacefulness of the shore, 
and the reclining posture of the anchor, suggest to us 
the happy lot of the struggling, toiling, weeping, con- 
quering, and safely landing Christian sailor, when his 
ship is safely moored, and all his perils are over, and 
he exclaims, as his passage through life and death 
terminates : 

" Rocks and storms, I'll fear no more, 

Landed on the shining shore, 

Drop the anchor, furl the sail, 

I am safe within the vail. 

Safe from sin and all temptation, 

Fears of death forever past, 

Praise the Lord for my salvation, 

I am safe at home, at last." 



ADDITIONAL SERMONS. 



PRODIGAL SON'S DEPARTURE. 



Luke, 15 : n-32. ''And he said a certain man had 
two sons ; and the younger of them said to his father, 
Father, give me the portion of goods that falleth to me, 
And he divided unto them his living,'" etc. 



This seems to be one of those wonderful parables of 
our Lord, so full of instruction and so mighty in their 
influence. We cannot conceive of anything more likely 
to strike the understanding or convict the conscience 
than this method of discourse. But in this account 
there seems to be more than a parable. The details of 
the illustration give it the appearance and reality of an 
historical incident that had its literal occurrence. The 
whole discourse is the most complete and forcible state- 
ment, and the most simple analysis of the plan of sal- 
vation, that is to be found in the Bible. It is the 
surest and most reliable weapon with which to pierce 
the reckless sinner, as with a sharp and two edged 
sword, even to the dividing asunder of soul and spirit, 
as well as the joints and marrow ; and also the safest 
guide to the humble, broken-hearted penitent, return- 
ing to God and seeking his salvation. It is impossible 
to read it or hear it without being impressed with the 



202 PRODIGAL SONS DEPARTURE 

true and lite-like picture it draws, the graphic imagery 
with which it abounds, and the nervous, simple lan- 
guage in which it is written, and originally spoken. 
The occasion of its delivery by Christ, the great teacher, 
is found in the first and second verses of the chapter. 
Two very simple parables precede, and appropriately 
introduce this one ; namely the parables of the lost 
sheep and the piece of money. It may possibly have 
a double meaning, as many of the Savior's discourses 
have. It may refer first to the two great divisions of 
the human family at that time, the Jews and Gentiles. 
The Jews being represented by the steady and severe 
manners and fault finding spirit of the elder brother, 
and the Gentiles, by the loose and thoughtless charac- 
ter of the younger one who became a renegade, forsak- 
ing his father and his wholesome laws and moral 
restraints, and becoming his own lord and master. 
God is the father of all ! But the Gentiles threw off 
the authority of his worship and obedience, and going 
out literally into far countries, yea into all the habitable 
parts of the globe, set np for themselves, and soon had 
lords many and gods many. Then when these prodi- 
gals began to repent and return to God through the 
call of the Gospel and the awakening of the Spirit, the 
Jews claimed to be the only people and objected to the 
reception of the Gentiles into the Church and family 
of God. But by far the most correct and important 
meaning to be given to this parabolic history, is the 
illustration it affords of every individual sinner in a 
state of sin, and the way of his repentance, return, and 
reconciliation to God. This is the use intended to be 
made of it by its divine author, and as such we shall 



PRODIGAL SON'S DEPARTURE 203 

consider it together at the present time. There are 
several aspects in which the case presents itself to us : 
such as the depravity of man, indicated in the depart- 
ure of the prodigal from home, and his insubordination 
and disobedience to his father. Secondly, the madness, 
folly and infatuation as well as misery of sin, indicated 
by the prodigality of the young man in a far country 
and the dreadful condition to which he brought him- 
self by his excesses. And thirdly, the recovery of the 
lost and the life from the dead, as indicated by the 
return of the long absent son and his reception and 
restoration. We shall confine ourselves in the first 
discourse to the prodigal's departure, and endeavor to 
make such propositions and deductions from the sub- 
ject as are authorized by the narrative, and distinctly 
grounded upon the text ; and endeavor also to enforce 
all the practical lessons it furnishes us. 
I. One of the evidences of a depraved and 

SINFUL STATE, IS TO THROW OFF THE DIVINE 

authority and restraint. It was in this way that 
sin began in this world. Our first parents yielded to 
the desire to be as gods, and broke through the 
restrictions imposed upon them as tests of obedience 
and submission, in reference to the tree of the knowl- 
edge of good and evil. They were not satisfied with 
their possessions and enjoyments. They had the 
knowledge and experience of all that was good, but 
they wanted to have a taste of that which was not 
good, but evil. They made a fearful venture, and the 
bridge was burned behind them so as to cut off their 
retreat. Many a boy and girl, and many a man and 
woman, even now has the same secret longing and 



204 PRODIGAL SON'S DEPARTURE 

lust ! They are not satisfied with the comforts of home 
and christian privileges, and virtuous enjoyments and 
pleasures ; they hunger and thirst for other delights in 
other fields, and dare the danger of death and dam- 
nation, to taste the pleasures of sin and pluck the for- 
bidden fruit ! 

Thus the fallen angels, too, were not willing to ren- 
der allegiance to God as supreme, but desired to sepa- 
rate themselves from his control and manage their own 
affairs. Hence their rebellion and expulsion from the 
presence of God and heaven into outer darkness, there 
to be confined until the judgment of the great day. 
And thus this young man in the text is described as 
being impatient, restless and anxious to escape his 
father's observation and control. To leave the paren- 
tal roof, and think and choose and act as he pleased. 
We are led to suppose from the whole account that this 
younger son had been well educated and kindly treated 
by a pious, prudent and affectionate father, in whose 
family he had every kind of rational indulgence, and 
whatsoever could conduce to his true happiness. But 
without any cause he ungratefully demanded the por- 
tion of goods that fell to his share. And this he did 
in a proud and imperious manner, as though he were 
already the commander, and his father the servant, 
who would be obliged to do his bidding. This accords 
precisely with the foolish and perverse conduct of many 
children in our day. The obligation imposed upon 
them by nature, as well as God's command to honor 
father and mother by obedience, submission, love and 
reverence, is ruthlessly and violently thrown off. And 
the young folks soon begin to order their parents about, 



PRODIGAL SON'S DEPARTURE 205 

not only as if they were servants, but sometimes even 
as if they were animals. The children want to be 
masters and mistresses, before they know what father 
and mother have done for them. Without any modesty 
or filial affection they command their parents to give 
them them this, and give them that because they must 
have their own way and do as they please. They 
even exalt their knowledge and judgment above that 
of their parents, if they have seen a dozen years and 
their parents fifty. They vainly imagine that they 
can manage better for themselves than their parents 
can, and so demand their portion. Thus to feel and act 
is the essence of sin. It w 7 as this spirit that brought 
the prodigal son to his ruin and misery. There are 
thousands of examples of the same kind to-day, and 
thousands of duplicates of this celebrated scripture 
illustration. Every community could furnish from one 
to ten thousand prodigal sons and daughters ! A' good 
child does not behave in this manner. It does not 
despise parental authority. A faithful servant does 
not desire to act according to his own pleasure. A 
loyal subject does not desire to conduct himself without 
respect for the constitution and the laws of the land, 
and of those who have the rule over us. Holy beings 
delight to do the will of God, and they are perfectly 
happy when governed by the will of him whom they 
serve. But sin rejects God's authority, bursts through 
and over his restraints, and sets up the rebel desires of 
the soul against God and his laws. Here is the origin 
of the sinner's apostacy. He will not be bound by the 
rules of God's government. He brakes all his bands 
in sunder, casts away his cords from him and binds 



206 PRODIGAL SON'S DEPARTURE 

himself with the cords of his own selfish and evil lusts. 
Men will be themselves as gods, knowing no other 
good and evil, except that which they purchase at the 
price of indulgence. It is sad to declare, that many a 
young person, carefully educated, acts almost literally 
and identically as the young man in the text, impatient 
of confinement and restraint and comes to the same 
sad end. But it also aptly describes the disposition of 
sinners towards God, who, notwithstanding his provi- 
dential kindness, and the justness of his commands, 
cast off all regard to his authority, break away from 
his restraints, count themselves entitled to the world 
and its possession, and foolishly imagine that they 
shall best enjoy themselves, when they. most forget, or 
rebel against him ! 

,11. We see in this circumstance that God 
gives a portion of his bounties, even to the 
ungodly and wicked. Notwithstanding the insub- 
ordination and ingratitude of this y oung man, speaking 
so impiously to his father, and breaking away from 
that filial relation that he sustained in the family, "the 
father divided unto them his living." Every living 
thing has its portion and provision from the Creator. 
The birds of the air have their food, and home, and 
shelter, as suited to their habits and character. The 
beasts of the field and the wild animals are all provided 
with meat in due season ; and the rocks and clefts, and 
hills and valleys, and forests and glens, and prairies, 
are given them as their haunts and their abodes. The 
fishes of the seas and rivers, and the insects and creep- 
ing things have all their supplies and provisions, and 
are fed by the same hand. Men as creatures of God, 



PRODIGAE SON'S DEPARTURE 207 

have all one common father ; whether they honor him 
with the service and subjection and reverence and love 
of good and obedient, and dutiful children, or whether 
they raise the arm of rebellion and defiance against him. 
He causeth the sun to shine upon the good and evil, 
and his rain to descend on the just and unjust. Many 
of the blessings of God are enjoyed indiscriminately by 
all men, without respect of person, or character. As 
for example life ; which is, or ought to be esteemed as 
the greatest of all blessings to us, inasmuch as without 
it we could not enjoy anything at all. Now life is 
enjoyed by the good and the bad alike, except as they 
may wantonly destroy it and cast it away with their 
own hands. Life is the first great portion that our 
heavenly father divideth unto every one, that they use 
it with due regard to their own welfare, and respect to 
its author, and under a sense of their responsibility. 
There are man}* privileges and blessings connected 
with life. It is a tree that bears different kinds of 
fruit. It may be enjoyed or wasted ; improved or neg- 
lected ; valued and appreciated, or thrown away and 
destroyed. It may be made the training and prepara- 
tion for immortality, or it may be made the scene of 
criminality and vice, invoking the sentence of condem- 
nation to the blackness of darkness forever. So we 
have health and physical comfort, enjoyed alike by all. 
Likewise reason and mental endowments. Likewise 
natural gifts and talents. So also riches and influence, 
with many privileges and opportunities of improvement 
are distributed to all promiscuously. A portion full of 
goodness and mercy is given to every one. * * * 
This father divided unto his two sons, his living. He 



208 PRODIGAL SON'S DEPARTURE 

gave the younger what he asked, and he had no rea- 
son to complain. He had as much as he expected, and 
perhaps more. He might now see his father's kind- 
ness, and how willing he was to please him and make 
him happy. He might see that he was not such a 
hard man and master as he tried to make himself 
believe when he wanted an excuse to be gone. He 
would also in a little while be made to see his own 
folly, and discover that he was not such a wise mana- 
ger for himself as he would have people to think. 
The temporal blessings of God are not only given to 
the deserving and undeserving equally, but some- 
times an extraordinary portion is given to the wicked, 
in order that they may see how little they can do when 
left unto themselves. But the greater our portion, the 
greater our responsibility. ' ' For unto whom much 
is given, from him also shall be much required." 

III. A STATE OF SIN IS ONE OF DEPARTURE 

from God. ' ' And not many days after, the younger 
son gathered all together, and took his journey into a 
far country." It is usually a sad thing to give up one 
of the loved ones of the household, to go into a far 
country, not knowing that we shall ever see them 
again. How the father's and mother's hearts ache, to 
see a child go from beneath their roof into a distant 
land, where their loving hands cannot reach them or 
minister to them in case of sickness or distress ! 
Doubtless there are some here also who know what 
this is by bitter experience. The once familiar foot- 
step is heard no more. One chair at the family fireside 
and the family table is empty. The familiar voice of 
a cherished loved one, that seemed like the sweetest 



PRODIGAL SON'S DEPARTURE 20y 

music is silent and still. The radiant countenance of 
sunshine, and light and life and smiles is departed like 
the day that is dead, and leaves us in darkness ; and the 
stillness of the grave is in the family circle and home. 
A painful vacancy is the mocking reply to the listen- 
ing of the ear and the seeing of the eye, when vainly 
searching for the absent and the lost ! In the case of this 
prodigal son, the pain was doubly great, because he 
left home in such an abrupt and unbecoming manner, 
without any promise or hope that he would ever 
return. It is easy to imagine the scene of distress 
occasioned by this departure. The indulgent father 
could interpose no obstacle to prevent his going. But 
nevertheless as his son was gathering all together pre- 
paratory to his removal, the tears could be seen silently 
and rapidly coursing down the furrowed cheeks of that 
good old man, as the calm but careworn face was 
turned away from the son to hide his emotions. The 
mother and the sisters, Dora and Dina, as we imagine 
them to have been called, meanwhile assisted in getting 
all his things together, and many a token of love in 
one form or another did they mingle with the contents 
of the portion of that wayward child. Thus would an 
anxious and broken hearted mother seek to enkindle 
and preserve sweet thoughts of home, when even far 
away. At length the preparations are complete, all 
things are ready, and the time is at hand for the final 
leave to be taken, the final embrace to be given, and 
the last farewell to be spoken. The father and mother 
once more fall upon the neck of their child in a long 
and tender emorace, whilst they earnestly commend 
him to the care of the great and good Father who is 
14 



2 EO PRODIGAL SONS DEPARTURE 

over all. The sisters cling to his skirts as if unwil- 
ling to let him go, and apprehensive of the harm that 
should befall him. The young man feels that it is his 
choice to go, and so steels his heart against emotion. 
Nevertheless when the last word is spoken, the hand 
trembles and the face turns deathly pale in the struggle 
to silence the feelings of the heart. He turns his face 
to the road, and his back to the dear old home ! As 
he moves away down the road, multitudes of thoughts 
and recollections of his childhood crowd into his mind. 
Especially as he passes one familiar spot after another, 
so long associated with his life as to appear like a part 
of his existence. Here was the brook to cross in which 
his childish feet were wont to dip and wade and with the 
little fish to play. There was the shadowy oak beneath 
whose spreading branches, he so often refreshed him- 
self from the heat of the sun. Here were the rocks, 
and the fences and the fields, and the cattle, and all the 
thousand objects of his youthful diversion and pastime. 
The father stands and watches him long, and sees him 
melting away from his sight, until he plunges into the 
forest and is gone. He may have said with King 
David, " Oh, my son, my son Absalom, would to God 
I had died for thee, oh, Absalom my son, my son ! " 
Slowly he turns back into his now desolate home, and 
mourns with fearful forebodings his sons voluntary 
exile, as one that is lost and dead. Alas, wdiat is the 
end of this sad beginning to be ? This is the wild oats 
sowing, what will the harvest be ? The young man 
here described is not an isolated case or an exceptional 
one, but the type of thousands and millions ! 



PRODIGAL SONS DEPARTURE 211 

Precisely in this manner have all sinners fled away 
from God, and sundered the ties that bound them to 
their heavenly Father, and to his holy family of loving 
and obedient children. They get off as far as possible. 
The world is the far country in which they take up 
their residence for a time and in which they spend 
their patrimonial estate. They cannot bear the pres- 
ence of God or the consciousness of it, because it is 
holy, and is a reproof and a restraint to sin. So they 
continue to go farther and farther from the iountain 
of all good, and try to find a place where God is not. 
Vain delusion ! God is everywhere. And where he 
is not in grace or in glory, there he is in wrath and in 
judgment. Nevertheless in one sense sin creates a 
great moral distance between the soul and Jehovah. 
This is especially true of his favor. He cannot ap- 
prove of sin, or look upon it with any allowance. He 
is angry with the sinner every da} 7 . Sin is a continued 
journey into a far country away from heaven. It is a 
selfish and foolish wandering towards the blackness of 
darkness in the way of death and eternal despair. 
Dangers are numerous and frightful, but they do not 
stop the infatuated seekers of a far country, and the 
victims of guilty pleasure and riotous living. The eyes 
of the ungodly are shut, so that they cannot see what 
is before them ; and so they go on sinning and sin- 
ning until they plunge headlong into ruin. The voice 
of reason and conscience cries stop ! The voices of 
God's holy word and spirit cry stop ! The angels of 
heaven and the good angels of earth hold them by the 
skirt and try to detain them or induce them to return. 
But all in vain. No wonder that they are represented 



212 PRODIGAL SONS DEPARTURE 

as being lost. And no wonder that it became neces- 
sary for the Son of God to come from above and seek 
and save that which is lost. God though aggrieved 
and offended, still thinks of his erring children. He 
follows them by his Holy Spirit— and even sometimes 
troubles them with his Providence, in order that he may 
arrest their attention and procure their return. There 
is no place to which the sinner can go and escape the 
omniscient eye of the Almighty. Every human being 
should have written upon both his hands, ' ' Thou God 
seest me!" "Whither shall I go from thy presence, 
or whither shall I flee from thy spirit ? ' ' 

IV. A STATE OF SIN IS ONE OF PERVERSION AND 
WAvSTE OF THE BLESSINGS OF HEAVEN. We have no 
incident to record of what befell this young man on his 
journey to the " far country." The first tidings that 
come to us after his departure from home, are concern- 
ing his behavior in that land of sin. Dreadful indeed 
are the reports of his conduct. And yet just about 
what might have been expected from one of such a 
disposition. The object of his going away is realized. 
Two very ominous sentences tell the whole story. 
" He wasted his substance with riotous living"— and 
"devoured his living with harlots." This was 
the quickest way to exhaust the body — debase 
and brutalize the mind — corrupt the soul, and 
destroy the substance. He bought fine clothes, 
spent a great deal in meats and drinks and extrava- 
gant living, lavishly treated his companions in profli- 
gacy and vice, associated with those who helped him 
to make an end of what he had, in the shortest possible 
time. His money went fast while it lasted. But the 



PRODIGAL SON'S DEPARTURE 213 

trouble was it did not last long ; and it could not, 
because it was wasted ; yea it was worse than wasted, 
it was "devoured by harlots ! " Who knows what 
that means? Such is the case with prodigals, some- 
times called fast young men, or fast old men in our 
day, as well as in the days of Christ. See what is 
wasted by the men of this generation and of this land 
in drunkenness. How many fortunes are washed 
away in the floods of whiskey and strong drink ; and 
how many sinks and cess-pools there are in every large 
city and town to drop fortunes into ; look around over 
the society of the world and behold the thousands who 
give evidence by their dilapidated appearance that 
their substance has been wasted in riotous living and 
beastly intoxication ! See the thousands of haggard 
and heart broken women, and ragged and worse than 
fatherless children, that give evidence of certain profli- 
gate husbands and fathers, consuming their livings ! 
Yea, taking the very bread out of their mouths and 
wasting it upon their lusts ! See certain other char- 
acters, whose bloated, bleared, and sin-cursed visages 
give evidence of the substance that has been devoured 
by harlots ! Go to the gambling dens and dives, that 
are so numerous, and see the livings that are wasted 
there, in a single night, perhaps in a single hour ! Go 
around to the lurking places and haunts of all towns, 
and especially of large cities and inspect the multitudes 
of young men that ought to be at church, but who are 
engaged even on the Lord's day in spending their 
weekly wages, as well as their patrimonial estates in 
all kinds of riotous living, and see if a state of sin is 
not a dreadful state of waste and destruction. For 



214 PRODIGAL SONS DEPARTURE 

not only is the money wasted, but the health and 
strength of the body, which is the capital of physical 
power, and the reputation and moral character, and 
every vestige of virtue is destroyed together. Such 
was the case with the infatuated young man in the 
Gospel. Such is the case with all prodigals. And a 
state of sin is a state of enormous prodigality and 
waste. Man, without any restraints, ruins not only 
himself, but all who are around him. Men are often 
afraid of others ; but they ought to be most afraid of 
themselves. One sinner destroyeth much good. Cut 
loose from heavenly influences and divine protection 
the road to ruin is a steep and rapid descent, and it 
takes but a little time to come to want. O what 
immense possessions have been destroyed and wasted in 
sin ! It first destroyed man's innocency, then his im- 
mortality, then his dominion over the world, then his 
beautiful image of the Creator, then his happiness, his 
life, and all that God hath given him. This process of 
wasting, destroying and devouring the substance of 
God's gifts, has been going on for six thousand 
years and is still going on. And instead of our text 
furnishing us an isolated case, and a remarkable his- 
tory of an exceptional young man, it is in fact only a 
looking glass, in which every unconverted sinner and 
enemy of God can see himself. It is true perhaps that 
not every one goes to the same excesses. But never- 
theless, all strength and life, and time and means, and 
talents, that are not spent for the glory of God, and 
the true interests of our existence, the immortality of 
our existence especially, are spent in vain and wasted. 
All that is consumed by the lusts of the flesh, the pride 



PRODIGAL SON'S DEPARTURE 215 

of the eye, and the pride of life is wasted. That is, 
whatsoever is not used in a proper, necessary and 
economical manner, as Christ teaches us in the parable 
of the talents, to use our gifts. " No man liveth unto 
himself, and no man dieth unto himself." Willful 
sinners waste their patrimony. They misemploy their 
thoughts and all the powers of their souls, misspend their 
time and all their opportunities ; not only bury, but 
embezzle the talents with which they are entrusted for 
their master's honor. The gifts of Providence which 
were intended to enable them to serve God and do good, 
are made the food and fuel of their lusts. 

V. The fifth and last observation to be 

MADE UPON THE TEXT, IN THIS DISCOURSE, IS THAT 
SIN IS PECULIARLY DEBASING TO ITS VICTIMS. "And 

when he had spent all, there arose a mighty famine in 
that land, and he began to be in want. And he went 
and joined himself to a citizen of that country, and he 
sent him into his fields to feed swine." " What a fall 
was there, my countrymen," says one, and this is the 
youth that got the fall ! The feeding of swine was the 
lowest and most contemptible employment by the Jews, 
the Greeks, and the Egyptians. The Jews were for- 
bidden to eat swine, and of course it was unlawful to 
keep them. To be compelled therefore to engage in 
such an employment was the deepest conceivable 
degradation. Herodotus, the Greek historian, says, 
" Cursed is every one that feeds swine." None but 
the lowest class of servants or slaves were employed in 
this loathsome and contemptible business. Alas, alas ! 
the poor young man is now beginning to reap his har- 
vest. The wild oats has grown very fast and come to 



2l6 PRODIGAL SON'S DEPARTURE 

maturity. The sowing has ended, and the reaping is 
unavoidable. The sowing was easy, but the reaping 
is hard. The poor boy now begins to realize his folly, 
and what his insubordination and departure from Jiome 
have brought him to. He is in want. He has spent all. 
The portion of his good kind father is all gone. No 
calamity or misfortune deprived him of his possessions. 
He brought his ruin, and his present deplorable con- 
dition upon himself, by his own voluntary wickedness 
and debauchery. He did not invest his money in 
business, and seek to maintain himself. He wasted his 
substance wantonly, in excess and riotous living. 
How many years and months it took to accomplish 
this sad result, we are not told. But from the manner 
in which his portion was spent, we are led to infer that 
it could not have taken long. And we know also that 
in similar cases in our day, it required but a very short 
time. Behold, what a change has here been wrought 
by a course of profligacy and sin ! The rich man is a 
low and menial servant. The child of affectionate and 
wealthy parents, is a swine herd ! See him in his 
soiled and dirty garments, his downcast and dejected 
appearance, as in shame and humiliation he sits down 
upon a stone or a clod of earth with his elbows on his 
knees, and his face buried in his hands. What a 
picture of wretchedness and misery ! He used to have 
such pretty soft white hands, with rings on his fingers. 
I wonder what has become of them ? I guess he gave 
them to the dashing red faced beauties that he loved 
so well. Or else they took them, like Delilah took the 
strength of Samson. He had a watch. I wonder 
where it is ? I guess a slick, sly, slimy, boon com- 



PRODIGAL SON'S DEPARTURE 217 

panion, of the ' ' hail fellow well met, ' ' complexion must 
have borrowed it, or persuaded the painted females to 
devour it. Poor boy ! poor boy ! You thought you 
knew it all, and that father was too conscientious and 
strict. But you have come to the end of your string. 
Your father gave you rope enough and you have hung 
yourself. You are in want. You are glad now to get 
anything to do, that will afford you a morsel even of 
the coarsest food. For hunger is your master, and 
want is your doom. This is indeed a sad downfall, 
but just such as might have been expected ; and such 
as always has followed the same course, and always 
will. This pitiful experience and mournful lot was 
feared and foreseen by the good father, and hence the 
bitter sorrow and grief at his departure. Whosoever 
might see him now would surely be moved with com- 
passion and pity at his miserable condition ; and yet 
he was all alone, and left to himself. Perhaps those 
who knew what a life he had led would be provoked 
to say, " he has deserved it all." 

CONCLUSION. 

Such is sin and a sinful course in this world. The 
prodigal is the type of all. Step by step every impen- 
itent man and woman is going in the same road to the 
same condition. The object of this image as used by 
the Saviour in the parable before us, is to show the 
loathsome employments and deep degradation into 
which sin leads men. And no circumstance could 
possibly illustrate it in a more striking manner than 
he has done here. Sin and its results everywhere have 
the same relation to that which is noble and great, 
which the feeding of the swine had in the estimation of 



2l8 PRODIGAL SON'S DEPARTURE 

a Jew, to an honorable and dignified employment. 
The deplorable condition of the prodigal feeding swine, 
and wanting even husks to satisfy his hunger but feebly 
shadows forth the downfall of man by sin from the 
image, favor and enjoyment of God, to be a con- 
demned rebel, a slave of Satan, an heir of hell, and a 
vessel of wrath, fitted for destruction. But how few 
are sensible that this is their real state and character ! 
What terrible warnings are here given the wicked ! 
What important lessons are taught the young ! How 
blessed it would be if this history would stop the evil 
in their downward courses ! And how glorious it 
would be, if all going astray should stop before it is 
too late, repent and return unto the Lord, before their 
day of grace be ended. " Let the wicked forsake his 
way, and the unrighteous man his thoughts, and let 
him return unto the Lord, and he will have mercy 
upon him, and unto our God, and he will abundantly 
pardon." 



EXPERIENCE IN SIN. 

Luke 15: 14-19. "And when he had spent all, 
there arose a mighty fanzine in that land ; and he began 
to be in want" etc. 



In our last discourse upon this parable, we had the 
eas--e of a certain profligate and disobedient young man 
under consideration, and witnessed some of the most 
mournful features of his eventful experience. First of 
all we found him dissatisfied with his home ; and rest- 
less and impatient under the kindly restraints, and 
wholesome moral influences, of pious and loving 
parents and friends. Imagining that he could do better 
for himself, and regardless of the consequences, he 
demanded his portion of the paternal estate. Then 
haugbtity casting off and rejecting his father's author- 
it}^, disregarding the prayers and entreaties of the 
whole deeply moved household, he willfully severs. all 
his filial relations and ties, determined to manage his 
own possessions, and hew out his own destiny. Next 
we find him in a far distant land, among the vile, and 
dissolute and fallen ; spending his substance with a 
fearful waste and recklessness ; without regard to the 
past or future, and intent only upon the enjoyment of 
the present, and the surfeiting of his bodily appetites 
and passions. He is surrounded by flatterers and 
deceivers ; who lead him on through scenes of dissipa- 
tion to the vortex of ruin. This is the second grand 



220 EXPERIENCE IN SIN 

act in the drama of his life ; and we were prepared for 
it by the antecedents of selfwill and insubordination, 
manifested at home, under the parental roof. The 
third grand act follows speedily, and naturally ; and 
we see him in a field among swine ; all alone, in rags 
and wretchedness, in poverty and hunger, the very 
picture of distress. His substance all wasted, his living 
all devoured, his patrimonial estate all gone, his means 
of subsistence destroyed, his health and strength cru- 
elly shattered, his body and his mind presenting a 
mournful spectacle and wreck of what he once was, all 
brought upon himself by his own deliberate and volun- 
tary actions. We can see the resemblance of those 
who have gone astray from God and made shipwreck 
of all their talents and endowments, perverted to the 
basest uses of a low and grovelling mind, and which 
should be used for the high and noble employment of 
glorifying God their Creator and Redeemer. Holiness 
and virtue dignify and enoble the character, and assim- 
ilate man to his Maker, and to the holy happy 
angels, and the good and great men of all ages. But 
sin weakens all the strength, destroys all the beauty, 
degrades and debases even below the level of the brute 
creation, and conforms to the image of the vile and 
horrid devils, whose habitation is the blackness of 
darkness, and the unquenchable flames ! The worst 
of all, moreover, is, that the wrath of God abideth upon 
the servant of sin. And the strong hand of Providence 
holds them in its grasp, and compels them to eat the 
fruit of their doings. "Whatsoever a man soweth, 
that shall he also reap." "He that soweth to the 
flesh, shall of the flesh reap corruption ; " and this is 



EXPERIENCE IN SIN 221 

what the young gentleman in the parable began now 
to realize and understand. " He also that soweth to 
the wind, shall reap the whirlwind." When the 
younger son began to rebel against the wise counsesl 
and restraints of his father and scornfully reject his 
authority — then, against the wishes of those most 
deeply interested in his welfare, take his departure into 
afar country, he was sowing to the wind. When he 
was in the midst of his gay and dissolute companions, 
eating and drinking, and rioting and carousing— spend- 
ing his strength and substance in a sinful and licentious 
manner upon harlots and their demands, then he was 
sowing to the flesh. But the harvest soon came, and 
he must reap. The harvest is in his flesh, and he can- 
not escape it. The harvest is all around him, as in a 
whirlwind, and he reaps it with every breath that he 
draws. What a mercy it would be if men could but 
foresee the inevitable doom that awaits them, in a 
course of unbridled indulgence in sin ! 

But we must now follow up the condition 
of this particuear prodigal, in order to estab- 
lish the correctness of the observation, that 
sin is productive of utter wretchedness both 
of body and mind. "And he would fain have 
filled his belly with the husks that the swine did eat ; 
and no man gave unto him." He exclaims, " How 
many hired servants of my father have bread enough, 
and to spare, and I perish with hunger." A certain 
kind of coarse food, here called "husks" denoting a 
kind of fruit, something like beans, or acorns, growing 
upon the Carib tree, was given to the swine to eat. 
And the young man was so hungry that he would 



222 EXPERIENCE IN SIN 

gladly have shared with the swine which he was feed- 
ing, but he was not allowed to touch it. The food that 
was given him was so scant, that he envied the swine, 
and would gladly have eaten with them, but was not 
allowed to Co so. Oh, if he could now only have a 
little of what he wasted, but it is gone beyond recall. 
There is no mitigation or comfort in his misery, by the 
reflection that he had been imposed upon, and as the 
victim of misplaced confidence, made innocently to suf- 
fer misfortune. But his conscience condemns him, and 
he knows that it is the result of his own criminal folly, 
and guilty behavior. He knows full well, that he has 
brought all this suffering upon himself, and can lay 
the blame nowhere but at his own door ; and there is 
not a single circumstance to excuse or justify him. He 
had then also super- added to the suffering, starving, 
and exposed condition of his body, also to endure the 
pangs of a guilty conscience, that perpetually accused 
him ; and brought all his misdeeds to his remembrance, 
saying unto him, "thou art the man," and "thou 
hast earned these tortures well, which unconsumed are 
still consuming." 

Is there any condition of an intelligent rational being 
more deplorable than that of a sinner, who plunges head- 
long into vice, and without any regard to the future, 
heaps up wrath against the day of wrath, and is finally 
made to eat the fruit of his own madness ? Yet this is 
the doom that every ungodly, impenitent man is prepar- 
ing for himself, either in this life or the life to come; and 
he is as rapidly approaching it, as the days of his ap- 
pointed time are melting away, and bringing him to the 
end. The greatest poverty, and the worst distress, is 



EXPERIENCE IN SIN 223 

that which comes upon the soul. Sinners are without 
God and without hope in the world. "There is no 
peace, saith my God to the wicked." It is true that 
all do not see, or feel their wretchedness. They some- 
times imagine that they are rich, increased in goods, 
and have need of nothing ; and know not that they are 
poor, and miserable, and wretched, and blind, and 
naked. Sometimes they are awakened to see their con- 
dition in this life, and sometimes they sleep on till 
they open their eyes in eternity ; and find an impass- 
able gulf between them and heaven ! 
VII. Sinners in their misery are seldom 

BFRIENDED BY THOSE AROUND THEM. "And no 

man gave unto him. ' ' He had plenty of friends as long 
as his money lasted, for the money's sake ; but as soon 
as that was all gone, he was utterly forsaken. While 
his substance held out, there were many companions 
always around him, both male and female, that helped 
him to waste and devour his living and inheritance. 
But when the last dollar was gone every one deserted 
him, just as rats will desert a sinking ship ; and after- 
wards when any of them met him they did not recog- 
nize him. When the vampires had sucked the last 
drop of blood out of their victim, and there was no 
more to draw, they fled hastily away, to seek for other 
victims. The flattering attentions that were so lavish- 
ly bestowed before, are turned to scorn and curses now. 
As long as he was wealth}', prodigal and free, he was 
courted and fawned upon by the best of people. He 
had warm and pressing invitations, and even urgent 
solicitations to visit the best family circles ; and could 
go into any society. Although he was known to be 



224 EXPERIENCE IN SIN 

somewhat loose in his morals, and to bestow rather 
much of his time and attention upon the vile and shame- 
less females, whose bold and brazen beauty, mingled in 
every crowd, could be met on the open street, or found 
secluded in the alleys and byways, and whose houses 
are the way to hell ; — yet conscientious and virtuous 
mothers, and timid and prudent daughters, were ready 
to overlook this weakness, and apologize for it ! They 
charitably characterized it as sprightliness, good nature, 
sociability, and many other nice names, just as long as 
the young man's money lasted ! But as soon as his 
money was gone, he was denounced as a rake, a sot, a 
vagabond, a nuisance, to be driven out into the fields 
among swine ; and no more tolerated among respect- 
able people. Such is the world ! Money is still sub- 
stituted for merit and character. People that wear 
fine clothes, and carry full pockets, and sport loud 
jewelry, and know how to dance, and play euchre, and 
make a fashionable bow, and put on a flirtation smile, 
can go anywhere ; no matter what they are in a moral 
point of view ; because they are supposed to be rich, 
and aristocratic. But let a man be unfortunate in busi- 
ness, loose his financial standing, become poor in this 
world's goods, and be crushed to the earth by pecuni- 
dry difficulties, and everybody that passes by will 
laugh at him ; and everybody that comes near will 
kick at him and try to put him down still lower. Such 
is the way of the world. Riches is power, but poverty, 
no matter how it is brought about, is considered a 
crime. Our poor young man had a hard time of it 
now. Wherever he went he was repulsed. He tried 
to borrow, but he failed. He could give no security. 



EXPERIENCE IN SIN 225 

He tried to get employment, but he had no recommen- 
dations. He begged, but no man gave unto him. 
He is at his wit's end. What can he do ? Where 
must he go? Many a poor soul has found himself 
in just such circumstances. Sometimes it is the 
man's own fault, as it was in this case. And some- 
times others are to blame. Even with this prodigal, 
as wicked and blameable as he was, others, were 
equally guilty. It is almost always the case. 
Sometimes the fall of a young man or woman, is almost 
wholly owing to the influence of others. Bad com- 
pany, corrupt and immoral society, is worse than 
smallpox or leprosy ; and more to be dreaded and 
shunned. So in many cases, there is a just and worthy 
call for pity, instead of judgment and condemnation, 
in behalf of the fallen and unfortunate. It is said of 
this poor creature, that " he would fain have filled his 
belly with the husks that the swine did eat, and no 
man gave unto him. ' ' Where are his companions now, 
that helped him to spend his money ? Where is the 
gambler, the libertine, the harlot, and the drunkard ? 
Will not one of them give him a piece of bread ? No ; 
for he has no money. He is the moneyless man ! 
Knock him down, kick him out, drive him off, because 
he is moneyless ! He may have broken no law, 
injured no one but himself, nevertheless he is without 
a penny in his pocket ! And that sometimes is con- 
sidered as the greatest of crimes. Self seeks its own, 
and fawns and flatters in prosperity, but frowns and 
forsakes in adversity. Christianity estimates people 
differently ; even according to their moral and spiritual 
qualities ; without any respect to their worldly circum- 
15 



226 EXPERIENCE IN SIN 

stances ; which shows that Christianity is from God, 
and not from the world, or from man. The history of 
the prodigal presents us a most pitiable condition. 
Without a friend, without a home, without a shelter or 
a roof to cover his head, without support, without an 
eye to pity or a hand to save, his is a hard lot. He is 
perishing with hunger. It seems singular, that after 
he had spent all, and the mighty famine arose in that 
land, and he suffered the cruel pangs of hunger and 
want, he did not at once think of his childhood's home, 
and of his kind father, and of the plenty enjoyed there. 
But it seems as though his stubborn will had not even 
yet been broken, nor that he regretted and repented of 
his evil ways. He still imagines that he can somehow 
get along and help himself ; and so he goes and joins 
himself to a citizen of that country, who sends him out 
into the field to feed swine ! And here perhaps he 
might have remained, in this low and degraded occu- 
pation, if only he might have been permitted to fill 
himself with the husks that the swine did eat, but alas, 
no man gave them unto him. 

VIII. It seems from this account that a 

SINFUE STATE IS ONE OF INFATUATION AND MADNESS. 

It is said, " When he came to himself, he said, how 
many hired servants of my father have bread enough, 
and to spare, and I perish with hunger." That is as 
much as to say, when he reflected, and came to his 
right mind ; which he did not seem to have before. 
Could a man in his right mind exchange such a home 
as he once possessed, for self inflicted exile — plenty 
for famine — a robe for rags — dignity for slavish degra- 
dation — comfort for such wretchedness ? Yet all this 



experience in sin 227 

he would have forseen, if he had not been deranged 
and infatuated. But he was wise in his own conceit, 
as all such persons are, and totally unbalanced in his 
moral perceptions and powers. So it is with all 
impenitent and thoughtless sinners. They throw 
away the finest gold, for worthless tinsel— give up the 
sweetest bread for the bitterest husks— foolishly gratify 
the body at the expense of the soul — preferring a 
moment of guilty pleasure, to the blissful ages of eter- 
nal happiness ! All the movements of an ungodly man 
are evidences of beastly stupidity, and stupendous folly. 
He acts by impulse, and impulse merely, without prin- 
ciple or reason. He hasno correct rule of action. He 
does not deliberate or consider. He never calculates 
as to the consequences. Like a vessel, without a helm 
or rudder, at the mercy of the winds and waves, he 
suffers himself to be driven hither and thither, till 
dashed against the rocks. A maniac often imagines 
himself rich, and great, and sings of freedom, even 
in his chains. So precisely a worldly minded 
man often imagines himself to be rich, and happy, and 
free, whilst he is poor, and blind, and miserable, and 
perishing. A madman has no just conception of the 
nature and quality of things around him. He trifles 
with danger, sports with the implements of death — 
rejects the good, and chooses the evil. The una- 
wakened sinner neglects and undervalues his soul, 
murders and destroys golden opportunities, and prec- 
ious time. He is thoughtless and careless about 
heaven, and unconcerned about eternity. He is either 
violent, senseless or stupid ; malicious, profane, inde- 
cent or vulgar in his conversation. Madmen often 



228 EXPERIENCE IN SIN 

think all others mad, except themselves. This is the 
case with all deeply fallen and sinful men. The infi- 
del for example thinks all believers are fools, when he 
himself is the only fool. " The fool hath said in his 
heart, there is no God." The drunkard thinks the 
sober are drunk, and does not seem to know that he is 
the only one that is drunk. The miserly, covetous, 
and worldly minded man, thinks the Christian who des- 
pises and renounces the world, is absolutely crazy ; 
when the truth is, he that says to himself, " Soul, thou 
hast much goods laid up in store for many years, take 
thine ease, eat, drink, and be merry," is the real fool, 
not knowing that his soul shall be required of him the 
selfsame night ! Festus said unto Paul, " Paul, thou 
art beside thyself; much learning doth make thee 
mad." But he, trembling under the convincing argu- 
ments of the apostle, was, together with Agrippa, al- 
most persuaded to become a Christian ; yet resisted the 
power of the truth, continued in sin, and lost the only 
opportunity he ever had, to save his soul, and inherit 
everlasting life. Which was the madman, Paul or 
Festus ? Paul rejoiced in the victory over death and 
the grave, and Festus died without hope, in darkness 
and despair. Even of Jesus Christ it was said by many, 
" He hath a devil, and is mad ; " while their houses 
were left unto them desolate — Jerusalem being torn 
down over their heads, and their dead bodies buried in 
the ruins of their own homes ! Who were mad except 
the enemies of Christ ? And how could those expect 
to escape who neglected so great salvation ? Of the 
whole city, the Savior once said, " O, that thou hadst 
known, even thou, in this thy day, the things which 



EXPERIENCE IN SIN 229 

belonged unto thy peace ! But now they are hid from 
thine eyes." But we must come back to the field of 
swine, where we left the poor prodigal, hungry, and 
sick, and suffering and ready to perish. His dreadful 
extremity, and bodily necessity, led him to the very 
best thing that could be done in his situation ; 

IX. And that was to examination and 
reflection. Hitherto he had banished all serious 
thought, and reveled in the pleasures of the present 
moment. He was intoxicated and infatuated with the 
excesses into which he had plunged, and he was blind 
and deaf, and insensible and dead, to everything 
except the feverish desires of the flesh ; which like an 
irrational and unthinking brute, he sought alone to 
gratify. But the charm once dissolved, reason began 
to assume her dominion ; memory brought back the 
past ; conscience began to move, and show signs of 
life; the eyes began to open; and the deep and hor- 
rible sleep of sin began to roll off ; and he came to 
himself. Now he could look around and see his situa- 
tion. He now became sober, rational, and sincere. 
" How many hired servants of my father have bread 
enough and to spare, and I perish with hunger!" 
Thus we see that consideration and reflection are the 
first steps towards conversion. ' ' Because he consider- 
ed and turneth away from all his transgressions, that 
he hath committed, he shall surely live, he shall not 
die." Ez. 18 : 28. The cause of the great transgres- 
sion of the ancient people of God, and their continuance 
in sin, was this want of reflection. "Israel doth not 
know, my people doth not consider." " Consider 
your ways saith the Lord of hosts." " They consider 



230 EXPERIENCE IN SIN 

not that they do evil," says Solomon. Ec. 5/ v. 
But lift off the heavy weight from the faculties of the 
soul, arrest the attention of the mind, and break the 
chains of sin and sense : — yea, let there be examina- 
tion, comparison, and reflection, and then reason and 
conscience will soon give their decision in favor of the 
right ; and induce at least the first step to be taken 
towards improvement ; and that step, is a good resolu- 
tion. There is nothing that so causes the sinner to 
feel the wretchedness that he has brought upon him- 
self, and the bitterness he has introduced into his very 
existence, as to compare himself with all things 
around and beneath him. He sees the happy animals 
undisturbed with his desires, and unable to stain them- 
selves with his sins. He beholds all nature calmly 
at rest, and fulfilling in law and order, the purposes 
for which it was ordained. Everywhere peace and joy, 
and he alone condemned. He sees also many of his 
fellow men, who without any very lofty views concern- 
ing the life that is to be used, for the glory of God ; 
without any very fervent affections toward him, yet find 
their satisfaction in the discharge of their daily duties. 
And although in some instances they may be actuated 
rather by the spirit of servants, than that of sons — 
looking more to their hire, than to the dictate of pure 
love, yet still they are not left without their reward. 
They may not all have the highest joy of God's salva- 
tion, or the sweetest consolations of his grace ; but 
still, are far from the misery and destitution, into which 
the unbelieving sinner is sunk. They are the ' ' hired 
servants," who have bread enough and to spare. 
While the unconverted, and unconcerned, suffer the 



EXPERIENCE IN SIN 231 

fierce hunger of desire that are always craving, but 
never can be satisfied. Many different circumstances 
become the agents under God, of awakening thoughts 
and reflections, that lead to repentance. Some years 
ago, it is reported, that two young men were sitting 
together at the gambling table, in a large city, in a 
heathen land, on the other side of the globe ; when one 
of them began carelessly humming a Sunday School 
song, which he had learned as a child, when yet at 
home. The other suddenly let the cards drop out of 
his hand, and inquired, "Where did you learn that 
song ? ' ' The first one answered in a careless tone. 
But the mind was forcibly arrested, the fountain of 
thought and reflection was quickly unlocked, the sleep 
of spiritual death was ruthlessly broken, and rising to 
his feet, he handed back to the other the money he 
had won, and exclaimed, " I will never touch another 
card as long as I live !" Both young men left the 
room together, and their repentance was complete, and 
their reformation permanent ! Something must lead 
to examination and reflection, so that men may 
come to themselves ; and then it will not be long until 
they also come to their heavenly Father. 

X. Affliction is often the means of lead- 
ing men to repentance. While this young man's 
property lasted, he cared little about his father, his 
family or his friends at home. It was only after he 
was in want, that he thought of them. After his dis- 
tress became insupportable, his pride was broken, and 
his hard heart relented. When he was actually perish- 
ing with hunger, he allowed himself to think of home. 
Why did he not at once form the resolution to return 



232 EXPERIENCE IN SIN 

to his father, when the famine first came, and his 
means were exhausted ? Because he was not yet suf- 
ficiently humbled. He must try some other expedient, 
to be his own master. But his efforts to save himself 
did not prosper. His sufferings became worse ; and in 
the last extremity, when just about to go down forever, 
he found that there was no other way, and exclaimed 
with a determined resolution, " I will arise, and go to 
my father." How aptly this illustrates poor human 
nature ! Many will never come to themselves, under 
the ordinary operation of the means of grace ; but 
must be seized by God's Providence and shaken over 
the very gulf of ruin and destruction, before they will 
heed the counsels of wisdom. And then even, when 
the hand of affliction is upon them, and their ordinary 
supplies and resources are cut off, they will look around 
them for anything to do, that will bring relief, rather 
than go and humble themselves before the great God 
their heavenly Father, and say with the penitent 
Psalmist, ' ' Against thee, and thee only have I sinned 
and done this evil in thy sight." But when the pres- 
sure becomes exceeding great, and the fear, and pain 
and danger are insupportable, then like the disciples 
sinking with their ship in the sea of Galilee, they will 
often cry desperately, " Lord save, or we perish." Or 
like the prodigal, "I will arise and go to my father, 
for here I perish with hunger. ' ' Thus the wicked and 
blood thirsty Manassah, was taken by the captains of 
the host of the King of Assyria, among thorns, and 
bound with fetters, and carried away to Babylon. 
There, he was plunged into the deepest affliction. Then 
only, did he humble himself before the God of his 



EXPERIENCE IN SIN 233 

fathers, and pray earnestly for forgiveness. So the 
proud, imperious Nebuchadnezzar, "was driven out 
from men, and did eat grass like oxen, and his body 
was wet with the dew of heaven, till his hairs were 
grown like eagles' feathers, and his nails like birds' 
claws." Then, at the end of his affliction, his reason 
returned unto him — he repented, and gave glory to the 
most high God, and was restored to all his dignities 
and possessions. Even King David says, "Before I 
was afflicted I went astray, but now I love thy law." 
Sometimes it happens that the death of a beloved father, 
or mother, or husband, or wife, or affectionate child, is 
made the instrument of awakening the careless and im- 
penitent. The last words of the departing loved one, 
bidding us an affectionate and long farewell, and asking 
with the last faint gasping breath, and with trembling 
lips, "father, mother, sister, brother, children, friends, 
meet me in heaven," leaves its impression upon the 
heart. We cannot easily forget such words. And 
it were worse than cruelty to do so. Such words are 
written with a pointed steel, upon the inmost feelings 
of the soul ; and cannot be so easily destroyed. 
Sickness may seize a careless person himself, and bring 
him near the gates of death, so that for a time he has 
but little hope of recovery. Or some other great 
calamity, -or worldly misfortune, may befall an individ- 
ual, so as to show him the vanity of all earthly things. 
The natural result is, to awaken the soul to acknowl- 
edge its sinfulness, and utter helplessness, and lead to 
the acceptance of God's mercy in Christ ; who invites 
the weary and heavy laden, to come unto him for rest. 
But affliction does not always have this effect. It 



234 EXPERIENCE IN SIN 

sometimes hardens, and fits for destruction ; as in the 
case of Pharoah, who was repeatedly put into the 
furnace, and every time came forth harder than before. 
It will prove itself, like the Gospel, either a savor of 
life unto life, or else a savor of death unto death. 
And then also sometimes the worst and most fatal 
mistakes are made by men, when affliction is sent 
upon them. Instead of going to God for relief and 
salvation, they will often do as the prodigal at first did, 
who went and hired himself to a citizen of that far off 
country, who employed him as a swine herd ! So the 
guilty sinner, smitten by misfortune, will often join him- 
self to the devil ; or some other citizen of this fallen 
wicked world, who will advise him to drown his troub- 
les with dissipation and intoxication ; or regain his 
losses by robbing and stealing ; or bring himself hap- 
piness by an utter abandonment of himself to the com- 
pany of the lowest and vilest of human society. Or 
perhaps the devil may even suggest to him the pro- 
priety of putting an end to his miserable existence, 
saying to the unfortunate, as Job's wife did to Job, 
" Curse God, and die ! " So we see that affliction and 
adversity, as well as prosperity, has its snares and 
dangers. Happy is he who can say with the prodigal, 
" I perish with hunger ; I will arise and go to my 
father." Kven truly awakened and sincere persons, 
inquiring what they must do to be saved, too often are 
made to believe, that they can do something to make 
themselves righteous, and save their souls. So they 
will resort to all manner of expedients, as low and 
menial as the prodigal's feeding swine ; and try to 
feed their souls with swine's food, instead of the bread 



EXPERIENCE IN SIN 235 

of life. But when all these things fail, at last they 
come to Jesus, and give themselves up as lost ; saying, 
" Lord save, or I perish ! " All self-righteousness must 
be abandoned, and every sinner must be saved by 
grace alone. « 

application. 

There are two classes of persons especially, more 
than any others, that ought to profit by the history of 
the prodigal son ; for it is directly applicable to them. 
Although the whole human race can see itself reflected, 
in this presentation, as in a mirror. 

1. But it certainly is an exact represen- 
tation OF THOSE, WHO HAVE BEEN DEDICATED TO 

God in holy baptism in their childhood, but 
refuse when they grow up, to be confirmed. 
They are counted among the children of the Lord's 
family, and yet refuse, when they arrive at the proper 
age, to confirm their baptismal covenant, and assume 
the duties of adult membership in the church, and 
household of faith. They practically say, " Let me 
go and have my own way, and do as T please. I have 
no love for the fold of God. I do not want to be like 
my father and mother, and brothers and sisters. I am 
romantic. I love adventure. I want to roam. I want 
to make experiments. I want to see the world. I 
want to taste the forbidden fruit. I want an apple 
from the tree of the knowledge of good and evil. I 
don't see any danger. Give me my liberty. Don't hold 
me — don't restrain me. But give me the portion of 
goods that is mine ! " And as soon as they get their 
liberty, they go into a far country. And what the 
prodigal son did, they do. I never knew it to be other- 



236 EXPERIENCE IN SIN 

wise. This case is a solemn warning to all such chil- 
dren, and young people. Beware of the famine, and 
of the field of swine, and of the husks that you cannot 
get! 

2. Then there is another class, that were 
not only baptized, but confirmed, who like 
the galations, did run well for a season, and 
Then failed and FELL away. Becoming wise in 
their own conceits, they imagine foreign fields will suit 
them better than the rich green pastures, and the fresh 
still waters where the good shepherd leads his sheep. 
They break off— they get weary and careless— they 
fail to come to church — they venture into forbidden 
places far away ; and presently they also come to the 
same sad end, as the prodigal son ! Beware of the 
society you keep ! Beware of false friends. Beware 
of the spider, and his parlor fine ! Beware of the 
wicked ! " Blessed is the man that walketh not in the 
council of the ungodly, nor standeth in the way of 
sinners, nor sitteth in the seat of the scornful." 

3. May we not all profit by the example 
which is here furnished us ? We must not give 
away to others, all this instruction, but take some of 
it to ourselves. Let this lesson furnish us all a warn- 
ing, to flee from the wrath to come, and penitently 
return to our heavenly Father ! 



PRODIGAL SON'S RETURN. 



Luke, 15: 20-32. " And he arose a?id came to his 
father" etc. 



It is a merciful provision of divine providence, that 
although there is a broad road to ruin in this world, 
there is also a narrow path to life. Thousands and 
millions go astray from God, but every one can return 
that will. There are influences and temptations that 
drive men away. and there are messengers and helpers to 
bring them back. There are inclinations and lusts 
that draw men down, and there are agencies and means 
that lift men up. Adam was driven from the garden 
of Eden and a flaming sword in the hand of an angel 
prevented his return. But the Son of God called away 
the angel, opened the gate, restored the Paradise of 
God in another form, and invited men again to enter. 
Like the shepherd who had an hundred sheep in the 
mountains, and lost one of them, and who left the 
ninety and nine in the wilderness, and went after that 
one which had gone astray, so the good shepherd 
left the ninety and nine worlds that never sinned, and 
came to this one that was lost, that he might seek it 
and save it. What a mercy it is, that whosoever will, 
may come and take the waters of life freely and save 
his soul from death ! There is a bright side to the 
mournful history of the prodigal son, as well as a dark 
one. And we are glad to come to this part of the 



238 PRODIGAL SON'S RETURN 

Savior's illustration. It is painful to read or to hear 
of the departure and misery of this particular young 
man, who found the way of sin such a hard road to 
travel. And when we consider that it applies to thou- 
sands of cases in which we are almost all of us inter- 
ested by relationship and love, it becomes doubly 
painful. Therefore we cannot fail to rejoice, when we 
hear of the return and recovery of this lost one, 
because it gives us hope to believe that others may 
find the same way of escape and salvation. And if 
there is joy among the angels of God over one sinner 
that repenteth, there must also be joy on earth among 
the children of God. But although there are thousands 
of ways that end in ruin, there is but one that leads to 
God ; and that is the way of repentance. And repent- 
ance is clearly and beautifully illustrated by the history 
of the prodigal son. 

I. The nature of repentance is to return 
to God, whom we have forsaken, with an hum- 
bee, BROKEN, CONTRITE HEART, AND CONFESS AND 
GIVE up our sins. " I will arise and go to my father," 
is the determination of the perishing son, who could 
not even procure the husks that the swine did eat to 
keep himself alive. It is a wonder that he did not 
begin to reproach himself for his folly, and spend the 
remainder of his time and strength in vain lamenta- 
tions and regrets ; saying in the bitterness of his dis- 
appointment and mortification, " Oh, that I had been 
wise, and never left my father's house ! O, that I had 
not wasted my substance and wantonly consumed it 
upon my lusts ! Oh, my wretchedness and my woe ! " 
He might even have wept in the deepest agony, and 



PRODIGAL SON'S RETURN 239 

died of grief, and shame, and remorse, and it would 
have profited him nothing. But his energy seems to 
have been born of despair. He becomes desperate 
to live. He cannot die, he will not die in this distant 
land, in rebellion and defiance of his father. Some- 
thing comes to his recollection that gives him courage. 
It is the love of that good old man that wept at his 
departure, and which he had for awhile in the delirium 
of his folly almost forgotten. But now it comes up 
before him afresh, and causes the little blood that he 
still possesses to course rapidly through his veins, 
mount to his cheeks and give him supernatural strength 
to resolve in his mind, and immediately put his reso- 
lution into action, to go to that father's bosom. He 
believes that his father will forgive and pity his con- 
dition. He loses no time. But as he has now sud- 
denly had strength of will to make the resolution, he 
will also have strength of body to put the resolution 
into effect. He does not propose to return after awhile 
when he has tried some other expedient, and then sit 
down again in his wretchedness, till the purpose of his 
resolution is forgotten. But it is said, " he arose and 
came to his father." If sinners would follow his 
example in this particular, many more would be saved. 
But thousands of such resolutions are made, which are 
never fulfilled. They are awakened by the truth and 
spirit of God, or by a visitation of Providence, and 
they instantly exclaim, "I will arise and go to my 
father," but it ends with the intention. It is not 
accomplished. They do not go. Something hinders 
them, and they soon relapse into their carnal security, 
and spiritual sleep. Thus too many continue till fear 



240 PRODIGAL SON'S RETURN 

cometh upon them as desolation, and destruction as a 
whirlwind. To-day is worth more than to-morrow or 
any other day. To-day is the proper and accepted 
time. This is the day of salvation. When the prodi- 
gal was once fully conscious of his deplorable condi- 
tion and danger, he arose and departed, without wait- 
ing to see his master and obtain his leave. No man is 
under obligations to Satan to continue in his service, 
or to ask his permission in order to become a Christian. 
He is bound to break the sinful bonds, and cut loose 
from the cords that bound him. As sin is a departure 
from God, so repentance is giving up sin and returning 
to God and his service. In repentance there is a com- 
plete change ; as the catechism says, ' 'a change of heart 
and mind." It means a change of sentiment, opinion, 
affection and thought. The prodigal might have 
truthfully said, " I think differently, I feel differently, 
and I will act differently. I once thought I could do 
best for myself, without the counsels of my father, or 
his commands, and restraints. But I find that I was 
mistaken. I thought I was wiser than he, but now I see 
my folly. I thought it would be to my advantage to 
quit my home, and the peaceful and holy influences of 
virtuous society among my friends, and become the 
companion of profligates and harlots, and spend my 
means in riotous living. But I have seen my madness. 
My mind is changed on these matters. I will now 
turn away from these loathsome associations and pur- 
suits and reverse my actions. My sad experience has 
made me wise. I will go back to my father. I will 
cease to do evil, and learn to do well." This is repent- 
ance. It changes the conduct, and the life. " L,et 



PRODIGAL SON'S RETURN 241 

the wicked forsake his way, and the unrighteous man 
his thoughts, and let him return unto me, and I will 
have mere3^ upon him, and will abundantly pardon," 
is the promise of our heavenly Father. It will always 
be accompanied with shame, sorrow, keen regret, and 
self condemnation. The repenting sinner needs no 
one to condemn him. He says by far the most bitter 
things against himself. Overwhelmed with a sense of 
shame for his ingratitude, he feels that sin has injured 
himself, society at large, and offended his God. 
Repentance is turning awa} T from all sin, upon the 
settled conviction of the understanding, that it is 
wrong — that it is opposed to the holy nature and 
righteous law of God. It is a hoty determination of 
the will — a holy inclination of the affections — a hatred 
of iniquity — a humble mind — a tender conscience — a 
contrite spirit — a godly sorrow, because we have sinned 
against the most High God— a determined execution 
of a full and hearty resolve to live a different life, by 
becoming the servants of a better Master. The life 
and actions will give evidence of the sincerity of the 
change. There will be no hypocrisy and deceit. The 
misery of the prodigal was real, and his penitence sin- 
cere. " God is not to be mocked," says one, " with a 
bending knee and a stiff neck ; with an attentive ear 
and a hollow heart ; with a pale countenance and a 
rebellious spirit ; with contortions of the face or of the 
body, and flatteries of the lips, and yet secret disobe- 
dience." Absalom's hypocritical vow, Jehu's false 
sacrifices, Simon Magus' pretended repentance, and' 
Ahab's counterfeit fasting, a righteous and holy God 
despises. 
16 



242 PRODIGAL SONS RETURN 

II. The appearance of a repenting sinner 

RETURNING TO THE LORD IS DIFFERENT FROM ONE 
WHO IS GOING STILL FARTHER AWAY FROM GOD, 

and continuing in sin. When the prodigal left 
home, he was strong and hearty, clad in the cos- 
tume of rank and riches, holding his head high and 
erect, his eye undimmed with tears, his step bold and 
firm, and his whole exterior indicating pride and self- 
reliance. He moves rapidly forward on his perilous 
expedition, without fear or feeling ; and only anxious 
to get away as quickly as possible from the dear old 
home, and the scenes of his childhood. He can 
employ plenty of servants to do his bidding, for he has 
plenty of money. They carry him along in state and 
magnificence as becometh his possessions. He creates 
a sensation wherever he goes. People drop their work 
and run out to see him pass. They say, ' l there goes 
that rich and distinguished young foreigner, that is 
making such a dash." And they look after him down 
the street. Many envy him. Being now settled in 
the far country where he had such a great desire to go, 
he cuts a brilliant figure with his money, his rioting 
and feasting and drinking, his impious mirth, and 
swagger, and recklessness, and liberality and prodigal- 
ity. His companions are swarming and fluttering 
around him like butterflies around a light. Then the 
public dissipation ; scenes of sensuality in which he 
was most conspicuous ; the tumult of passion, and 
pleasure, and crime ; and finally the bloated, disfig- 
ured, and corrupted appearance of the criminal and 
guilty ! Now the scenes are all changed. The poor 
wretch is trying to find his way back to his native land 



PRODIGAL SONS RETURN 243 

and his kindred. See him as he goes ! He is weak, 
and feeble and tottering. His flesh is consumed upon 
his bones with hunger. His body is covered with a 
few old filth}' rags. He has no hat, and his hair is 
tangled, and matted and filled with dirt, for he has 
been living among the swine. He has no shoes on his 
feet, and the)- are sore with his toilsome journey. He 
has nothing to eat and is almost ready to sink with 
exhaustion, at every step he takes. He is alone, and 
makes his journey on foot, the whole distance, sleep- 
ing on the ground, and in the woods, under the dews, 
and rains, and winds of heaven by night, and scorched 
with the heat of the sun by day. Still he trudges 
along, and gathers a few crumbs among the beasts and 
perhaps a mite from the hand of charity on his way. 
He is bowed and stooping and trembling with weak- 
ness. Some say that his eyes are red with weeping ; 
and his whole appearance is the saddest picture of dis- 
tress. How long it took him to get home we are not 
told. But there is a great contrast in his appearance, 
and in his whole character. And so there is a great 
difference between an impenitent and a penitent sin- 
ner. The impenitent is without any consciousness or 
knowledge of his dreadful guilt and danger, and hence 
is unconcerned and carnal ; looking only to his worldly 
interests, and bodily gratification ; while the penitent 
is humble, anxious about his soul, seeking pardon of 
God, and with the publican exclaims, " God bemerci 
ful to me a sinner ! " He does not pretend to be with- 
out sin, or cover up and conceal his crimes, or justify 
himself by vain excuses, or putting the blame on others; 
but confesses himself as unworthy of life and salvation, 



244 PRODIGAE SON'S RETURN 

and despairing of himself, trusts in the mercy of God 
in Christ Jesus. He is thoughtful, serious, and cir- 
cumspect in all his actions. 

III. God sees sinners in their first move- 
ments towards repentance. ' ' But when he was 
yet a great way off, his father saw him." How touch- 
ingly beautiful is this declaration ! The father had 
not forgotten his son. He followed him in his thoughts 
and affections into that far country. Often did he 
pray for the absent erring one, and call upon God to 
lead him to repentance, and so lead him to return from 
his wanderings. He believed too that his prayers 
would be answered. And hence he not only thought 
of him day and night with anxiety anu deep solici- 
tude, wondering where he might be, and what was 
befalling him, but prayed for his protection and 
recovery. Often did he imagine that the youth was in 
trouble, sickness, want and danger, and his heart 
would throb with pain and sympathy. For the son had 
chosen his own lot, and gone into voluntary exile and 
rebellion ; still the father's love was not quenched, 
and he was even more anxious for his w T elfare than at 
home. Hence we may imagine that every day, the good 
old man, under the influence of his strong desires and 
hopes, would go out and look long and earnestly down 
the road, in the direction that the son had taken when 
he went away ; prophetically and confidently expecting 
some day to see him return in the same way that he 
had departed. And sure enough at last he sees an 
object coming slowly into view, which is yet a great 
way off, and has no resemblance in appearance or 
manner, or movement, to the wayward child that 



PRODIGAL SON'S RETURN 245 

was mourned as lost. But the father's loving 
impulse, gives him an intuitive knowledge and percep- 
tion, and he recognizes the object as his long lost son! 
Surely no one could do this except the father. So 
God our heavenly Father follows his wayward children 
everywhere with his loving care and protection ; and 
even when at the greatest distance from him, does not 
forget or forsake. But seeks to win by loving kindness 
and tender mercy, by displays of goodness — whilst 
tender golden cords of love are cast around the stray- 
ing to bring them back. When the me-cies of 
divine love, and ihe gentle calls of the Holy Spirit fail, 
then storms arise, with lightning, thunder, clouds and 
darkness, so that fear and danger may drive the care- 
less back to the shelter of the father's house, if milder 
means do not prevail. And as God looketh upon the 
heart, he knows and sees the first emotion that arises 
within, and the first step that is taken in the path of 
repentance and return. Though others may not know 
who is penitent and endeavoring to find the way to 
God, our heavenly Father recognizes every humble 
sigh, penitent prayer, contrite tear, and honest move- 
ment toward conversion and salvation ; and he longs 
to embrace and forgive and restore, to his heart and 
home. 

IV. The Lord hastens to meet the con- 
trite SINNER, THAT SEEKS HIS PARDON. The 
prodigal comes home slowly. He cannot come any 
faster. But he was soon once more in sight of the old 
familiar scenes of his childhood. He stopped to col- 
lect his thoughts. Was it a dream ? Or did he in 
reality stand again, where once he stood, a happy 



246 PRODIGAL SON'S RKTURN 

innocent youth, enjoying all the comforts of home ? 
He passed his hands over his eyes again and again, 
that he might make sure that it was true and no delu- 
sion. Yes ! there was the brook in which he spent 
many a happy hour with his brother, when but little 
more than a child. There was the field in which the 
cattle grazed in luxuriant pasturage as in days of yore. 
There was the old orchard all the same as when in 
years gone by, he plucked the ripest and sweetest of 
fruit lor the dear loving mother who once was the best 
friend he ever had on earth. And there, too, loomed 
up the stately form of the parental mansion ; and the 
blue smoke curled gracefully above it and rose to 
heaven, as it did when long ago, all were together 
around the family board, and not a link had yet been 
broken of that social chain. What emotions now fill 
his heart ! Is father, mother, brother, and sisters still 
alive, and shall I see them all again ? Or are they, or 
some of them, laid beneath the sod ? Is the house 
now occupied by strangers, or do my own precious 
kindred still dwell therein ? If my dear father lives, 
will he receive his wicked child ? Will I be taken 
back and pardoned ? Will I see the faces of the loved 
ones ? I have determined what I will say. I will 
confess my sin. I will say, " Father, I have sinned 
against heaven and before thee, and am no more 
worthy to be called thy son ; make me as one of thy 
hired servants !" I will venture all. It is my only 
hope, and it is all that I can do. While thus medita- 
ting, and hesitating, and slowly advancing a little 
nearer, the father runs to meet him, and does not wait 
until he comes all the way up to the house by his own 



PRODIGAL SONS RETURN 247 

strength. He seems to know the weakness of the 
child, and to fear, lest he will yet sink and perish if 
left to himself, before he reaches the place of rest and 
refuge. So he hastens to meet him in the field upon 
the way, and bring him in with his own hand : for he 
is sure that it is his own long lost son. How expres- 
sive of God's goodness to sinners ! He sees them afar 
off. When they are coming back slowly, hesitatingly, 
doubtfully, fearfully, penitently, he runs to meet them 
and help them to come. He gives the strength that is 
necessary, and leads by his own right hand to his ban- 
quetting house, that he may add them to the number 
of the saved. He does not wait to hear the confession 
of the broken hearted from their own lips, but under- 
stands their case fully, before a word is uttered. 

V. Then see the display of mercy to the 
penitent ! ' ' He ran and fell upon his neck and 
kissed him ! " What a picture for artists, and poets 
and angels ! O, how grand ! Look across the lapse 
of the ages, and let your eyes feast upon the graphic 
and glorious exhibition. It must do every human 
heart good to behold that thrilling scene. If you want 
to weep in sympathy and joy, you may do so. For 
there is joy in heaven ! Was there ever a scene on 
this earth so beautiful and pathetic ? The father that 
had been disobeyed, dishonored and abused ; against 
whom the offense had been committed, without waiting 
for a single word, has compassion, and exhibits the 
most surpassing love and tenderness ! He passes by 
the sin — he does not mention it — he does not rebuke 
— he says nothing of sin or guilt, or rebellion, or 
insubordination, or ingratitude. He does not ask for 



248 PRODIGAL SON S RETURN 

an account of his life — does not notice the pollution, 
defilement, and rags upon the boy, but affectionately 
embraces him. The lips of the prodigal tremble with 
the words of the confession that he had intended to 
make, and he faintly utters the word, "father" but 
the remainder of the confession is hushed and smoth- 
ered by the loving kisses of the happy father. So he 
prevents all self-reproaches and confessions for a time, 
and fondly presses his child to his heart. Ah, yes ! 
even so God embraces the penitent sinner ; and so 
heartily, freely and fully does he forgive him for Christ's 
sake ! So easily is he reconciled to those who come to 
him by the way pointed out in the Gospel, through 
Christ. He does not remember their sins againt them 
— does not charge them with guilt, but pardons them 
at once. " Though their sins were as scarlet, they 
are made like wool ; deeply stained as crimson, they 
are made whiter than snow." Here is contained the 
climax of the parable, which was uttered by the Savior 
to vindicate his own conduct in receiving sinners. They 
said, "' this man receiveth sinners." But it was thus 
that he received them. Who could blame this father 
for receiving his repenting son ? Not even a Pharisee 
could make a just complaint. And it furnishes us an 
example how parents should receive their children no 
matter how deeply they have sinned and fallen, when 
they come back as humbly, as did the prodigal son. 
All people old and young, should have the privilege 
of repentance. And if God can forgive men when they 
return and repent, surely we should do the same. 
Husbands should forgive their wives, and wives their 
husbands who have gone astray, when they return like 



PRODIGAL SON'S RETURN 249 

the prodigal son, penitent, humbled, praying for for- 
giveness. Why we are even to forgive our enemies ; 
and how much more our friends and kindred when 
they repent. The father or mother that will not for- 
give a child that is penitent, the children that will not 
forgive their parents, or one another, or the husband 
or wife that will not forgive the offending when they 
come with a broken heart, is worse than the one that 
has sinned ! For hardness of heart is the worst sin 
that can be committed. The want of pity is the spirit 
of the devil. 
VI. But although God is so rich in mercy, 

AND SO READY TO FORGIVE IT DOES NOT PREVENT 
THE CONFESSION OF THE PENITENT, OR MAKE HIM 

think any more of himself. This kindness and 
love of the good father in the parable takes the son by 
surprise, and overwhelms him with gratitude and a 
sense of unworthiness. His conduct is brought fresh 
to his remembrance, and seems horrible and vile, just 
in proportion to the magnanimity of the father. If he 
had been received coldly, and referred to his selfish 
and wilful departure— or if he had been rebuked 
for his dreadful appearance, he would have borne 
it submissively, and would have felt that he deserved 
it all, and was himself making some atonement 
by his patience and humility under censure ; yea, 
it would have stirred up a little pride and self-jus- 
tification within him. This would have encouraged 
the old spirit of selfishness and rebellion. Even though 
he had been kept away for awhile after his return, and 
treated as a criminal on probation, by the strict 
justice of the father, he would have been satisfied. 



250 PRODIGAL SON'S RETURN 

He was read} 7 to submit to anything ; and to expect 
anything. But that he should be received just as he 
was, with such warmth of feeling, and such undeserved 
mercy, was more than he could bear. It planted the 
arrows of conviction deeper in his soul, made him seem 
to himself more desperately wicked, and broke him 
down completely. And as he sank to the ground, his 
tears flowed profusely, and he began to stammer with a 
broken heart, " Father, I have sinned against heaven 
and before thee, and am no more worthy to be called 
thy son." All this occurred after the kiss of reconcil- 
iation had been given. So the more the sinner knows 
and tastes of the love of God, the more he grieves, 
ever to have sinned against that love. It is under 
the genial rays of this forgiving love, that the heart 
which before was bound up as by a deadly frost, 
begins to melt, and thaw out, and loosen, and the 
waters of repentance to flow most freely. The truest 
and best repentance follows, and does not precede the 
fact of forgiveness. Thus repentance becomes a thing 
of the whole life long. For every new insight into 
that forgiving love, is a new reason why we should 
mourn, that we ever sinned against it. " The love of 
Christ constraineth us." There is nothing so power- 
ful in subduing the heart as love. ' ' Cunning con- 
quers force ; force can subdue numbers ; intellect can 
master courage; but love subdues all." But this 
father's love for his wayward child, is but a feeble 
emblem of the love of God to sinners. " God so 
loved the world," etc. " In this is the love of God 
manifest, that while we were yet sinners, Christ died 
for us. "We love God because he first loved us." 



PRODIGAL SON'S RETURN 25 1 

Should not a knowledge and feeling of the love of God 
our heavenly Father, and of Jesus Christ our Savior, 
likewise melt our hearts, as the heart of the prodigal 
son was melted by the compassion of his father. God 
is love. And all his perfections are only modifications 
of his love. ' ' What is his omnipotence but the arm of 
his love?" "What is his omniscience but the 
medium through which he contemplates the object of 
his love ? What is his wisdom but the scheme of his 
love ? What are the offers of the Gospel, but the invi- 
tations of his love ? What are the threatening^ of the 
law, but the warnings of his love ? The voice of his 
love saying, ' Man do thyself no harm ! ' They are 
a fence thrown around the pit, to prevent rash men 
from running into it. What was the incarnation of 
the Savior, but the grandest illustration of his love ? 
What were the miracles of Christ, but the condescen- 
sions of his love ? What were the sighs of Christ, but 
the breath of his love ? What were the prayers of 
Christ, but the pleadings of his love ? What were the 
tears of Christ, but the dew drops of his love ? ' ' Love 
and pity for all the guilty prodigal sons and daughters 
of the human family ! " Travelling to Bethlehem we 
see love incarnate. Visiting the house in Bethany, we 
see love sympathizing. Standing by the grave of 
Lazarus and on Mt. Olivet above Jerusalem, we see 
love weeping ! Entering Gethsemane we see love 
sorrowing. Passing up to Calvary we see love suffer- 
ing, bleeding, dying ! The whole scene of Christ's 
life is but an unfolding of the deep, and awful, and 
precious mystery of redeeming love." 



252 PRODIGAL SON'S RETURN 

" Here let our hearts begin to melt, 
While we his love record ; 
And with our joy for pardoned guilt, 
Mourn that we pierced the Lord.'' 

VII. A REPENTING SINNER IS COMPLETELY 

changed and TRANSFORMED. The father cuts short, 
the confession of his son. He turns to his servants 
.and says: 1. "Bring hither the best robe, and put it 
on him" The rags must be taken off and cast away. 
And not merely a coat, but a robe, the garment of 
princes and great men, must be given him. The best 
robe that can be had must be selected. It must be 
put on him, for he will be ashamed to wear it, and will 
not put it on with his own hands ; k must be put on 
him by others. This signifies the righteousness of 
Christ, the garment of salvation, the wedding gar- 
ment that qualifies for the kingdom of heaven, and 
the marriage supper of the Lamb. 2. The father con- 
tinues, ' 'And put a ring on his hand. ' ' This must serve 
as the token of his father's forgiveness and reconcilia- 
tion ; also as the sign of the son's elevation to his for- 
mer place in the family ; and finally as a memorial that 
may constantly remind the saved one of his recovery 
and salvation from death. This is the earnest of the 
spirit, that abides with us forever, and seals our hearts 
from the courts above, affording us the witness of the 
spirit with our spirits, that we are the children of God. 
3. "Put shoes on his feet." Servants did not wear 
shoes ; but he must be treated as a son, and not a 
servant. This is the preparation of the gospel of peace, 
enabling the believer to run and not become weary ; 
to walk and not to faint. 4. "Bring hither the fat- 



PRODIGAL SONS RETURN 253 

ted calf and kill it. ' ' He was dying of hunger — wanted 
the husks of the swine, and would be glad for anything. 
But now a feast is provided — a sumptuous feast, worthy 
of the father's riches, and of his undying love. This 
is the supper revealed in the Gospel— the rich provis- 
ion of mercy — the feast of fat things — the banquet of 
love— the flesh of Christ and his blood, which if a man 
eat, he shall never hunger and never thirst — the Lamb 
of God, slain for the life of the world, which we eat 
by faith. 

VII. The sinner's repentance and salvation 

IS CELEBRATED WITH JOY, AND FESTIVITY. "Let 

us eat and be merry ; for this my son was dead, and is 
alive again ; he was lost and is found." " And they 
began to be merry." Others entered into the father's 
joy and rejoiced with him. He had been the same as 
dead and lost, because his father knew not where he 
was, and he was for a long time absent from home. 
Now, however, sadness and sorrow are all put away ; 
music and songs of gladness are heard. So there is 
joy in the presence of the angels of God, over one sin- 
ner that repenteth. What an association of joy ! The 
father— the servants — the family — the kindred — the 
son. In the wider sense, God— the angels — glorified 
saints in heaven — saints on earth — the accepted sinner. 
And if such the joy at repentance and recovery, what 
must be the joy of full salvation in heaven ! 
conclusion. 
There remaineth now only the summing up of the 
many important lessons of instruction furnished in this 
remarkable narrative. The departure of the prodigal 
son, the consequences ot his departure, his return, and 



254 PRODIGAL SONS RETURN 

reception, set before us so many admonitions, coun- 
sels, and wholesome words of wisdom, that even our 
earthly relations cannot fail to be benefitted and 
improved thereby. Let us constantly bear them in 
mind. But above all is it profitable in a spiritual 
sense. It is the revelation of man's wickedness and 
God's mercy. And it comes to us with such a power- 
ful force of appeal, that a heart of stone ought to be 
moved. Let every one lay it to heart. Of course it is 
especially suited to tue young. What warnings you 
here receive ! What dangers you may by this be made 
to escape ! What a stimulus this may give you to do 
right. " Remember your Creator in the days of your 
youth." If unfortunately any have gone into far 
countries, look around you and see the swine that you 
are feeding, and the husks upon which you are starv- 
ing. Come back to your God before you die. The 
father, the angels, the servants, and the whole house- 
hold of faith, call you back and call you to come home. 
"The spirit and the bride say come, and whosoever will, 
let him come, and take the bread and the water of life 
freely without money or without price ! " In contrast 
with the sinner's wickedness and wretchedness, rises 
up before us God's goodness, like a sun in the heavens, 
with light and heat ^sufficient to take away all the 
darkness of this suffering, sinful state, and melt a 
world of ice and stone ! God is our father. Our good 
kind heavenly Father. He waits for us all to return 
to him. He has even sent his only begotten Son from 
his own bosom, to seek the lost like a good shepherd, 
and bring them back. The shepherd sacrificed his 
life to recover the perishing, and the dead. But 



PRODIGAL SONS RETURN 255 

though he fell in the conflict, he vanquished both 
death and hell by his sacrifice. The way of salvation 
is therefore now open and clear. And both in heaven 
and earth, the Father, the Son, and the Holy Spirit, 
call to every human being, " Come unto me and I will 
give you rest." May we all come before the day of 
grace be ended, and the door of heaven be closed ; and 
find the joy that was realized by the recovery of the 
prodigal son ! 



ERRATA 



Page 195, third line from bottom, insert to, after the 

word light. 
Page 196, sixteenth line from the top, read region r 

instead of religion. 
Page 215, eleventh line from the bottom, read among, 

instead of by. 
Page 49, fourteenth line from the top, put C instead of 

c, in Creator. 



CONTENTS. 



pp. 

Dedication, '. 3 

Preface, 5 

Introduction, . , 9— 16 

The Windows of Agate, 17 — 31 

Martin Luther, 32—44 

Philip Melanchthon, 45— 59 

Christ Blessing Little Children, 60 — 71 

Mary at the Feet of Jesus, 72—84 

Christ the Light of the World, ..... 85—97 

Christ the Good Shepherd, . .'. 98— in 

The Realities of Religion, 112 — 140 

The Cup of Woe, 141 — 154 

Mary and the Resurrection, . '. !55~ l6 9 

The Marriage, Institution, 170—185 

Zion the Perfection of Beauty, 186—199 

Prodigal Son's Departure, 201 — 218 

Experience in Sin, 219 — 236 

Prodigal Son's Return, 237—255 



